الاضطهاد الديني في فترة عودة الملكية إلى إنكلترا 1660-1688
Keywords:
الإضطهاد، الإنجليكانيون، المنشقون، قوانين كلارندون، التوحيد الديني، كنيسة الدولة، فترة عودة الملكية
Abstract
أثناء الثورة البيوريتانية، كان صوت أنصار التسامح قوياً للغاية، مع ذلك، في عام 1660 كانوا لا يزالون أقلية صغيرة لم تحقق أفكارها تقدما كبيرا بين التيار الأنجليكي أو المشيخي. عندما عاد الملك، ربما كانت ’جماهير الرجال‘ أكثر ميلا لدعم إعادة فرض التوحيد من الحفاظ على التسامح وتوسيعه. صحيح أن فترة عودة الملكية إلى إنكلترا لم تشهد عودة إلى حرق الهراطقة، لكنها شهدت اضطهادا على نطاق واسع. حيث كان المؤيدون الرئيسون للتوحيد الديني الملكيين الإنجليكانيين بدلاً من المشيخيين، وبشكل مفارق وجد المشيخيون أنفسهم خارج الكنيسة الرسمية، كأكبر مجموعة من المنشقين المضطهدين، مما أدى إلى انزعاجهم الشديد، ووجدوا كلماتهم الخاصة في أربعينيات القرن السابع عشر مقتبسة ضدهم، إذ أعاد الأنجليكانيون بسرور نشر الهجمات المشيخية على التسامح، ووظّفوها لتبرير قمع المنشقين الذين أصبح المشيخيون جزءاً منهم. يمكن القول كانت هذه هي المرحلة الأخيرة في التاريخ الإنكليزي عندما سعت السلطات الكنسية والمدنية بشكل منهجي لتأمين التوحيد الديني بوسائل قسرية. إذ لا يزال يبدو أن الكراهية الدينية تمثل قوة مؤثرة في أوروبا، ولم تكن إنكلترا بحكم السياق التاريخي إستثناءاً في فترة عودة الملكية عن نزعة التوحيد الديني الصارم التي خيّمت على أوروبا منذ فترة الإصلاح الديني
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References
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(3)Jonathan Charles Douglas Clark, English society, 1660-1832: Religion, ideology and politics during the ancien regime (Cambridge, 2000), pp. 43-52.
(4)كان إعلان بريدا (بتاريخ 4 نيسان 1660) إعلانًا صادر عن تشارلز الثاني ملك إنجلترا والذي وعد فيه بالعفو العام عن الجرائم التي ارتكبت خلال الحرب الأهلية الإنكليزية وفترة الكومنولث لكل من اعترف بتشارلز كملك شرعي ؛ بالإضافة إلى منح حرية المعتقد، وتسوية عادلة للنزاعات على الأراضي، ودفع المتأخرات بالكامل للجيش. انظر:
John Philipps Kenyon (ed.), The Stuart constitution, 1603-1688: documents and commentary (Cam-bridge University Press, 1999), pp. 331-332.
(5)Robert McWard, The English ballance weighing the reasons of Englands present conjunction with France against the Dutch vvith some observes upon His Majesties declaration of liberty to tender consciences (London, 1672).
(6)Richard Chandler, The History and Proceedings of the House of Commons: From the Restoration to the Present Time (London, 1742), I. pp. 71-72.
(7)Henry Hallam, Constitutional History of England (Everyman ed.), II, 293-294,
(8)الكويكريون (Quakers) هو فرع كاريزمي للحركة البيوريتانية، شددوا على النور الداخلي للروح بدلاً من العقيدة الكتابية. نما الكويكريون بسرعة في خمسينيات القرن السابع عشر، ووصل عددهم إلى 50.000 خلال فترة عودة الملكية. للمزيد انظر:
Adrian Davies and T. Adrian Davies, The Quakers in English Society, 1655-1725 (Oxford University Press, 2000), Pp. 1-11.
(9)Michael Watts, The Dissenters, from the Refor-mation to the French Revolution (Oxford, 1978), p. 222.
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(12)رجال الملكية الخامسة، طائفة بيوريتانية متطرفة برزت في إنكلترا خلال فترة الكومنولث والمحمية. لقد تم تسميتهم بناءً على اعتقادهم بأنهم يعيشون على عتبة عصر الملكية الخامسة - أي النظام الملكي الذي (وفقًا للتفسير التقليدي لأجزاء من الكتاب المقدس) يجب أن يخلف الملكيات الآشورية والفارسية واليونانية والرومانية والتي يجب أن يحكم خلالها المسيح على الأرض مع قديسيه لمدة 1000 عام. للمزيد انظر:
Bernard Capp, The Fifth Monarchy Men: A Study in Seventeenth-Century English Millenarianism (Faber & Faber, 2012), Ch. 2.
(13)Timothy G. Shilston, "Thomas Venner: Fifth Monarchist or maverick?." Social History 37, no. 1 (2012): 55-64.
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(19)العنوان الكامل للقانون [قانون لتوحيد الصلوات العامة وإقامة الأسرار المقدسة وغيرها من الطقوس والمراسيم، ولتحديد طريقة تكوين ورسامة وتكريس الأساقفة والكهنة والشمامسة في كنيسة إنكلترا.]
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(24)Frank Bate, The Declaration of Indulgence, 1672: a study in the rise of organised dissent (University Press of Liverpool, 1908) p. 6.
(25)The Poems and Letters of Andrew Marvell, ed. H. M. Margoliouth, rev. Pierre Legouis (Oxford, 1971), n, Letters, 314.
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(27)Watts, The Dissenters…, p. 224.
(28)Charles Edwin Whiting, Studies in English puritan-ism from the restoration to the revolution: 1660-1688 (London, 1931), pp. 4—5.
(29)Alasdair Crockett and Keith DM Snell. "From the 1676 Compton Census to the 1851 Census of Reli-gious Worship: religious continuity or discontinui-ty?." Rural History 8, no. 1 (1997): 55-89; Peyton, S. A. "The religious census of 1676." The English Histor-ical Review 48, no. 189 (1933): 99-104.
(30)Judith J. Hurwich, "Dissent and Catholicism in English society: a study of Warwickshire, 1660-1720." Journal of British Studies 16, no. 1 (1976): 24-58.
(31)John Miller, "‘A Suffering People’: English Quak-ers and Their Neighbours c. 1650–c. 1700." Past & present 188, no. 1 (2005): 71-103.
(32)John Coffey, Persecution and Toleration in Protestant England, 1558-1689 (Harlow, 2000), Ch.7.
(33)Barrington R. White, The English Baptists of the Seventeenth Century (London, 1983), p. 113.
(34)Mark Goldie, ‘The search for religious liberty, 1640-1690’, in John Morrill (ed.), The Oxford Illus-trated History of Tudor and Stuart Britain (Oxford, 1996), p. 300.
(35)Linda Rabben, "The Quaker sanctuary tradi-tion." Religions 9, no. 5 (2018): 155. P.2; Peter Rush-ton,and Gwenda Morgan, Banishment in the early Atlantic world: Convicts, rebels and slaves (London, 2013), pp. 49-55.
(36)Baxter, Reliquiae Baxterianae, II, p. 437
(37)William Charles Braithwaite, The Second Period of Quakerism (Cambridge, 1961), p. 114.
(38)Margaret H. Bacon, The Quiet Rebels: The Story of Quakers in America (New York, 1969), p. 19.
(39)Miller, "‘A Suffering People’:.., Pp. 85-94.
(40)Joseph Besse, A Collection of the Sufferings of the People Called Quakers: For the Testimony of a Good Conscience from the Time of Their Being First Distin-guished by that Name in the Year 1650 to the Time of the Act Commonly Called the Act of Toleration Granted to Protestant Dissenters in the First Year of the Reign of King William the Third and Queen Mary in the Year 1689. Vols. 2 (London, 1713).
(41)Edmund Calamy, An Account of the Ministers, Lecturers, Masters, and Fellows of Colleges and Schoolmasters, who Were Ejected Or Silenced After the Restoration in 1660. by Or Before, the Act of Uniformity (London,1713).
(42)Baxter, Reliquiae Baxterianae, III, p. 437
(43)Robert Southey and John Bunyan, The Pilgrim's Progress With A Life Of John Bunyan (New York, 1847), p. 54.
(44)Bacon, The Quiet Rebels…, p. 19.
(45)Watts, The Dissenters…, p. 246.
(46)Anthony Fletcher, "The enforcement of the Con-venticle Acts 1664–1679." Studies in Church Histo-ry 21 (1984): 235-246. P. 245.
(47)David L. Wykes, ‘They “assemble in greater num-bers and [with] more daring than formerly”: The Bishop of Gloucester and Nonconformity in the late 1660s’, Southern History, 17 (1995), 24–39. Pp. 26–28.
(48)Alan Marshall, "‘Plots’ and dissent: The abortive Northern Rebellion of 1663." In Janet Clare (ed.), From Republic to Restoration: Legacies and Departures (Manchester University Press, 2018), pp. 85-101.
(49)Gary S. De Krey, "The first Restoration crisis: Con-science and coercion in London, 1667–73." Albion 25, no. 4 (1993): 565-580; Richard So-rabji, 'Freedom of Conscience and the Individual: Seventeenth‐Century England and Holland', Moral Conscience through the Ages: Fifth Century BCE to the Present (Oxford, 2014; online edn, Oxford Aca-demic, 22 Jan. 2015).
(50)Tim Harris, London crowds in the reign of Charles II: propaganda and politics from the Restoration until the Exclusion Crisis (Cambridge, 1987), p. 82.
(51)Charles Grant Robertson, (ed.), Select Statutes, Cases, and Documents to Illustrate English Constitu-tional History, 1660-1832: With a Supplement from 1832-1894 (London, 1904), pp. 42-45.
(52)George Lyon Turner, Original Records of Early Nonconformity Under Persecution and Indulgence: Historical and expository (London, 1914), III, pp. 732-737.
(53)Norman Sykes, From Sheldon to Secker: Aspects of English Church History 1660–1768 (Cambridge, 1959), p. 77.
(54)Douglas C. Sparkes, "The Test Act of 1673 and its aftermath." Baptist Quarterly 25, no. 2 (1973): 74-85; Charles F. Mullett, "Some Aspects of Religion and Politics in England, 1660-1767." The Southwest-ern Social Science Quarterly (1937): 44-53.
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(57)John Miller, James II (Yale University Press, 2000), Ch. 8.
(58)Mark Goldie, "The theory of religious intolerance in Restoration England." In Ole Peter Grell, Jonathan I. Israel, and Nicholas Tyacke (eds.), From persecu-tion to toleration: the Glorious Revolution and reli-gion in England (Oxford, 1991), p. 331.
(59)Richard C. Allen, "Restoration Quakerism, 1660–1691" In Stephen W. Angell and Pink Dandelion, (eds.), The Oxford handbook of Quaker studies (Ox-ford, 2013), pp. 30-34; Watts, The Dissenters…, pp. 254-255.
(60)Tim Harris, London crowds…, pp. 66-67.
(61)Mark Goldie, "The Hilton Gang terrorising dissent in 1680s London." History Today 47, no. 10 (1997): 26-32. P. 28.
(62)Baxter, Reliquiæ Baxterianæ, III, p. 199.
(63)Edmund Calamy, and Arnold G. Mat-thews, Calamy Revised: Being a Revision of Ed-mund Calamy's Account of the Ministers and Others Ejected and Silenced, 1660-2 (Clarendon Press, 1934), p. 543.
(64)Baxter, Reliquiæ Baxterianæ, III, p. 191.
(65)Baxter, Reliquiæ Baxterianæ, III, p. 199.
(66)Kenneth Sheppard, Anti-atheism in early modern England 1580-1720: the atheist answered and his error confuted (Brill, 2015), Ch. 2.
(67)Laurens van Apeldoorn and Robin Douglass (eds.), Hobbes on politics and religion (Oxford, 2018), p. 155.
(68)Samuel I. Mintz, The Hunting of Leviathan: sev-enteenth-century reactions to the materialism and moral philosophy of Thomas Hobbes (Cambridge, 2010), p. vii.
(69)Robert, Phillimore and Walter George Frank Phillimore Baron Phillimore, The ecclesiastical law of the Church of England (London, 1895), II, p. 844.
(70)Goldie, The Hilton Gang…, P. 28.
(71)Ronald Hutton, Charles II: King of England, Scot-land and Ireland (Oxford, 1991), pp. 456-457.
(72)Coffey, Persecution and Toleration…, p. 174.
(73)Edward Cardwell, Documentary Annals of the Reformed Church of England: Being a Collection of Injunctions, Declarations, Orders, Articles of Inquiry, &c. from the Year 1546 to the Year 1716 (Oxford, 1844), pp. 359-363.
(74)Ibid., p. 360.
(75)Whiting, Studies in English puritanism…, p. 180.
(76)Matthews, Calamy Revised…, p. lix.
(77)Coffey, Persecution and Toleration…, p. 186.
(78)Jordan, The Development of Religious Tolera-tion…, pp. 9, 467.
(2)Francis Fullwood, Toleration not to be abused by the Independents by a lover of truth and peace (London, 1672), p. 5, 12, 16, 18, 30.
(3)Jonathan Charles Douglas Clark, English society, 1660-1832: Religion, ideology and politics during the ancien regime (Cambridge, 2000), pp. 43-52.
(4)كان إعلان بريدا (بتاريخ 4 نيسان 1660) إعلانًا صادر عن تشارلز الثاني ملك إنجلترا والذي وعد فيه بالعفو العام عن الجرائم التي ارتكبت خلال الحرب الأهلية الإنكليزية وفترة الكومنولث لكل من اعترف بتشارلز كملك شرعي ؛ بالإضافة إلى منح حرية المعتقد، وتسوية عادلة للنزاعات على الأراضي، ودفع المتأخرات بالكامل للجيش. انظر:
John Philipps Kenyon (ed.), The Stuart constitution, 1603-1688: documents and commentary (Cam-bridge University Press, 1999), pp. 331-332.
(5)Robert McWard, The English ballance weighing the reasons of Englands present conjunction with France against the Dutch vvith some observes upon His Majesties declaration of liberty to tender consciences (London, 1672).
(6)Richard Chandler, The History and Proceedings of the House of Commons: From the Restoration to the Present Time (London, 1742), I. pp. 71-72.
(7)Henry Hallam, Constitutional History of England (Everyman ed.), II, 293-294,
(8)الكويكريون (Quakers) هو فرع كاريزمي للحركة البيوريتانية، شددوا على النور الداخلي للروح بدلاً من العقيدة الكتابية. نما الكويكريون بسرعة في خمسينيات القرن السابع عشر، ووصل عددهم إلى 50.000 خلال فترة عودة الملكية. للمزيد انظر:
Adrian Davies and T. Adrian Davies, The Quakers in English Society, 1655-1725 (Oxford University Press, 2000), Pp. 1-11.
(9)Michael Watts, The Dissenters, from the Refor-mation to the French Revolution (Oxford, 1978), p. 222.
(10)Barry Till, "The Worcester House Declaration and the restoration of the Church of England." Historical Research 70, no. 172 (1997): 203-230.
(11)George Southcombe and Grant Tapsell, Restoration Politics, Religion and Culture: Britain and Ireland, 1660-1714 (Bloomsbury Publish-ing, 2009), pp. 24–25.
(12)رجال الملكية الخامسة، طائفة بيوريتانية متطرفة برزت في إنكلترا خلال فترة الكومنولث والمحمية. لقد تم تسميتهم بناءً على اعتقادهم بأنهم يعيشون على عتبة عصر الملكية الخامسة - أي النظام الملكي الذي (وفقًا للتفسير التقليدي لأجزاء من الكتاب المقدس) يجب أن يخلف الملكيات الآشورية والفارسية واليونانية والرومانية والتي يجب أن يحكم خلالها المسيح على الأرض مع قديسيه لمدة 1000 عام. للمزيد انظر:
Bernard Capp, The Fifth Monarchy Men: A Study in Seventeenth-Century English Millenarianism (Faber & Faber, 2012), Ch. 2.
(13)Timothy G. Shilston, "Thomas Venner: Fifth Monarchist or maverick?." Social History 37, no. 1 (2012): 55-64.
(14)Richard L. Greaves, Deliver us from evil: the radi-cal underground in Britain, 1660–1683 (Oxford, 1986), pp. 49–60.
(15)John Spurr, "From puritanism to dissent, 1660–1700." In C. Durston and J. Eales, (eds), The Culture of English Puritanism, 1560–1700 (London, 1996), pp. 234-265.
(16)George R. Abernathy, "The English Presbyterians and the Stuart Restoration, 1648-1663." Transac-tions of the American Philosophical Society 55, no. 2 (1965): 1-101. Pp. 91-93.
(17)Ian M. Green, The Re-establishment of the Church of England 1660-1663 (Oxford, 1978), Ch. 9.
(18)Charles F. Mullett, "The Corporation Act and the Election of English Protestant Dissenters to Corpora-tion Offices." Virginia Law Review (1935): 641-664; Barry Reay, "The authorities and early Restoration Quakerism." The journal of ecclesiastical history 34, no. 1 (1983): 69-84.
(19)العنوان الكامل للقانون [قانون لتوحيد الصلوات العامة وإقامة الأسرار المقدسة وغيرها من الطقوس والمراسيم، ولتحديد طريقة تكوين ورسامة وتكريس الأساقفة والكهنة والشمامسة في كنيسة إنكلترا.]
(20)Edmund Calamy, A Continuation Of The Ac-count Of The Ministers, Lecturers, Masters and Fel-lows of Colleges, and Schoolmasters, who Were Ejected and Silenced After the Restoration in 1660, by Or Before the Act for Uniformity (London, 1727), passim; Mark Burden, A Biographical Dictionary of Tutors at the Dissenters’ Private Academies, 1660–1729 (London: Dr Williams’s Centre for Dissenting Studies, 2013). Pp. 13-20.
(21)Richard Baxter, Reliquiæ Baxterianæ (London 1696), Part II, p. 384.
(22)Paul Seaward, "Circumstantial Temporary Con-cessions: Clarendon, Comprehension and Uniformi-ty." Settling the Peace of the Church’: 1662 Revisit-ed: 57-84.
(23)John Marshall, John Locke: Religion, Resistance and Responsibility (Cambridge, 1994), pp. 33-34.
(24)Frank Bate, The Declaration of Indulgence, 1672: a study in the rise of organised dissent (University Press of Liverpool, 1908) p. 6.
(25)The Poems and Letters of Andrew Marvell, ed. H. M. Margoliouth, rev. Pierre Legouis (Oxford, 1971), n, Letters, 314.
(26)James Walker, "Dissent and Republicanism after the Restoration." Baptist Quarterly 8, no. 5 (1937): 263-280. Pp. 264-269.
(27)Watts, The Dissenters…, p. 224.
(28)Charles Edwin Whiting, Studies in English puritan-ism from the restoration to the revolution: 1660-1688 (London, 1931), pp. 4—5.
(29)Alasdair Crockett and Keith DM Snell. "From the 1676 Compton Census to the 1851 Census of Reli-gious Worship: religious continuity or discontinui-ty?." Rural History 8, no. 1 (1997): 55-89; Peyton, S. A. "The religious census of 1676." The English Histor-ical Review 48, no. 189 (1933): 99-104.
(30)Judith J. Hurwich, "Dissent and Catholicism in English society: a study of Warwickshire, 1660-1720." Journal of British Studies 16, no. 1 (1976): 24-58.
(31)John Miller, "‘A Suffering People’: English Quak-ers and Their Neighbours c. 1650–c. 1700." Past & present 188, no. 1 (2005): 71-103.
(32)John Coffey, Persecution and Toleration in Protestant England, 1558-1689 (Harlow, 2000), Ch.7.
(33)Barrington R. White, The English Baptists of the Seventeenth Century (London, 1983), p. 113.
(34)Mark Goldie, ‘The search for religious liberty, 1640-1690’, in John Morrill (ed.), The Oxford Illus-trated History of Tudor and Stuart Britain (Oxford, 1996), p. 300.
(35)Linda Rabben, "The Quaker sanctuary tradi-tion." Religions 9, no. 5 (2018): 155. P.2; Peter Rush-ton,and Gwenda Morgan, Banishment in the early Atlantic world: Convicts, rebels and slaves (London, 2013), pp. 49-55.
(36)Baxter, Reliquiae Baxterianae, II, p. 437
(37)William Charles Braithwaite, The Second Period of Quakerism (Cambridge, 1961), p. 114.
(38)Margaret H. Bacon, The Quiet Rebels: The Story of Quakers in America (New York, 1969), p. 19.
(39)Miller, "‘A Suffering People’:.., Pp. 85-94.
(40)Joseph Besse, A Collection of the Sufferings of the People Called Quakers: For the Testimony of a Good Conscience from the Time of Their Being First Distin-guished by that Name in the Year 1650 to the Time of the Act Commonly Called the Act of Toleration Granted to Protestant Dissenters in the First Year of the Reign of King William the Third and Queen Mary in the Year 1689. Vols. 2 (London, 1713).
(41)Edmund Calamy, An Account of the Ministers, Lecturers, Masters, and Fellows of Colleges and Schoolmasters, who Were Ejected Or Silenced After the Restoration in 1660. by Or Before, the Act of Uniformity (London,1713).
(42)Baxter, Reliquiae Baxterianae, III, p. 437
(43)Robert Southey and John Bunyan, The Pilgrim's Progress With A Life Of John Bunyan (New York, 1847), p. 54.
(44)Bacon, The Quiet Rebels…, p. 19.
(45)Watts, The Dissenters…, p. 246.
(46)Anthony Fletcher, "The enforcement of the Con-venticle Acts 1664–1679." Studies in Church Histo-ry 21 (1984): 235-246. P. 245.
(47)David L. Wykes, ‘They “assemble in greater num-bers and [with] more daring than formerly”: The Bishop of Gloucester and Nonconformity in the late 1660s’, Southern History, 17 (1995), 24–39. Pp. 26–28.
(48)Alan Marshall, "‘Plots’ and dissent: The abortive Northern Rebellion of 1663." In Janet Clare (ed.), From Republic to Restoration: Legacies and Departures (Manchester University Press, 2018), pp. 85-101.
(49)Gary S. De Krey, "The first Restoration crisis: Con-science and coercion in London, 1667–73." Albion 25, no. 4 (1993): 565-580; Richard So-rabji, 'Freedom of Conscience and the Individual: Seventeenth‐Century England and Holland', Moral Conscience through the Ages: Fifth Century BCE to the Present (Oxford, 2014; online edn, Oxford Aca-demic, 22 Jan. 2015).
(50)Tim Harris, London crowds in the reign of Charles II: propaganda and politics from the Restoration until the Exclusion Crisis (Cambridge, 1987), p. 82.
(51)Charles Grant Robertson, (ed.), Select Statutes, Cases, and Documents to Illustrate English Constitu-tional History, 1660-1832: With a Supplement from 1832-1894 (London, 1904), pp. 42-45.
(52)George Lyon Turner, Original Records of Early Nonconformity Under Persecution and Indulgence: Historical and expository (London, 1914), III, pp. 732-737.
(53)Norman Sykes, From Sheldon to Secker: Aspects of English Church History 1660–1768 (Cambridge, 1959), p. 77.
(54)Douglas C. Sparkes, "The Test Act of 1673 and its aftermath." Baptist Quarterly 25, no. 2 (1973): 74-85; Charles F. Mullett, "Some Aspects of Religion and Politics in England, 1660-1767." The Southwest-ern Social Science Quarterly (1937): 44-53.
(55)John. Pollock, The Popish Plot: A Study in the His-tory of the Reign of Charles II (London, 1903), Ch. 2.
(56)James Rees Jones, "Shaftesbury's ‘Worthy Men’: A Whig view of the Parliament of 1679." Historical Research 30, no. 82 (1957): 232-241; Ephraim Lip-son, "The Elections to the Exclusion Parliaments 1679-1681." English Historical Review (1913): 59-85.
(57)John Miller, James II (Yale University Press, 2000), Ch. 8.
(58)Mark Goldie, "The theory of religious intolerance in Restoration England." In Ole Peter Grell, Jonathan I. Israel, and Nicholas Tyacke (eds.), From persecu-tion to toleration: the Glorious Revolution and reli-gion in England (Oxford, 1991), p. 331.
(59)Richard C. Allen, "Restoration Quakerism, 1660–1691" In Stephen W. Angell and Pink Dandelion, (eds.), The Oxford handbook of Quaker studies (Ox-ford, 2013), pp. 30-34; Watts, The Dissenters…, pp. 254-255.
(60)Tim Harris, London crowds…, pp. 66-67.
(61)Mark Goldie, "The Hilton Gang terrorising dissent in 1680s London." History Today 47, no. 10 (1997): 26-32. P. 28.
(62)Baxter, Reliquiæ Baxterianæ, III, p. 199.
(63)Edmund Calamy, and Arnold G. Mat-thews, Calamy Revised: Being a Revision of Ed-mund Calamy's Account of the Ministers and Others Ejected and Silenced, 1660-2 (Clarendon Press, 1934), p. 543.
(64)Baxter, Reliquiæ Baxterianæ, III, p. 191.
(65)Baxter, Reliquiæ Baxterianæ, III, p. 199.
(66)Kenneth Sheppard, Anti-atheism in early modern England 1580-1720: the atheist answered and his error confuted (Brill, 2015), Ch. 2.
(67)Laurens van Apeldoorn and Robin Douglass (eds.), Hobbes on politics and religion (Oxford, 2018), p. 155.
(68)Samuel I. Mintz, The Hunting of Leviathan: sev-enteenth-century reactions to the materialism and moral philosophy of Thomas Hobbes (Cambridge, 2010), p. vii.
(69)Robert, Phillimore and Walter George Frank Phillimore Baron Phillimore, The ecclesiastical law of the Church of England (London, 1895), II, p. 844.
(70)Goldie, The Hilton Gang…, P. 28.
(71)Ronald Hutton, Charles II: King of England, Scot-land and Ireland (Oxford, 1991), pp. 456-457.
(72)Coffey, Persecution and Toleration…, p. 174.
(73)Edward Cardwell, Documentary Annals of the Reformed Church of England: Being a Collection of Injunctions, Declarations, Orders, Articles of Inquiry, &c. from the Year 1546 to the Year 1716 (Oxford, 1844), pp. 359-363.
(74)Ibid., p. 360.
(75)Whiting, Studies in English puritanism…, p. 180.
(76)Matthews, Calamy Revised…, p. lix.
(77)Coffey, Persecution and Toleration…, p. 186.
(78)Jordan, The Development of Religious Tolera-tion…, pp. 9, 467.
Published
2023-08-07
How to Cite
MAHMADA, S. S. S. (2023). الاضطهاد الديني في فترة عودة الملكية إلى إنكلترا 1660-1688. Journal of Duhok University, 26(1), 1212-1226. https://doi.org/10.26682/hjuod.2023.26.1.74
Section
Humanities and Social Sciences
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