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Porterfield, Amanda (1992). Female Piety in Puritan New England the Emergence of Religious Humanism. New York: Oxford University Press. The Westminster Assembly was called in 1643, assembling clergy of the Church of England. The Assembly was able to agree to the Westminster Confession of Faith doctrinally, a consistent Reformed theological position. The Directory of Public Worship was made official in 1645, and the larger framework (now called the Westminster Standards) was adopted by the Church of Scotland. In England, the Standards were contested by Independents up to 1660. [29] Merrill, Louis Taylor (1945). "The Puritan Policeman". American Sociological Review. American Sociological Association. 10 (6): 766–776. doi: 10.2307/2085847. JSTOR 2085847. Archived from the original on 10 March 2022 . Retrieved 10 March 2022. This theological view did not in any way endear the Puritans to James I or most members of the Anglican Church. Moderate Puritans continued to serve in the Church in the early years of James I's reign, but the fundamentalists formed their own congregations and met secretly, especially the so-called separatists who believed one needed to leave the Anglican Church completely to save one's soul. These secret meetings were illegal, and when a congregation was discovered, its members were persecuted. The Great Migration Lewis, C. S. (1969). Selected Literary Essays. New York: Cambridge University Press. ISBN 0-521-07441-X.

Anne Hutchinson was a Puritan woman noted for speaking freely about her religious views, which resulted in her banishment from Massachusetts Bay Colony.Bebbington, David W. (1993). Evangelicalism in Modern Britain: A History from the 1730s to the 1980s. London: Routledge. Some authors, like M Ikram Rabbani, even blame Akbar’s secularism for the division of Hindus and Muslims, claiming it to be the reason behind the origin of the two-nation theory. Shivaji in the court of Aurangzeb by M. V. Dhurandhar (Wikimedia Commons)

Post Abbott, Margery (2011). Historical Dictionary of the Friends (Quakers). Scarecrow Press. pp. 102. ISBN 978-0-8108-7088-8. Archived from the original on 10 May 2016 – via Google Books.

Copeland, David A. (2000). Debating the Issues in Colonial Newspapers. Westport, Connecticut: Greenwood Press. p.viii. ISBN 0-313-30982-5. The process by which the elect are brought from spiritual death to spiritual life ( regeneration) was described as conversion. [52] Early on, Puritans did not consider a specific conversion experience normative or necessary, but many gained assurance of salvation from such experiences. Over time, however, Puritan theologians developed a framework for authentic religious experience based on their own experiences as well as those of their parishioners. Eventually, Puritans came to regard a specific conversion experience as an essential mark of one's election. [54]

During the reign of Queen Elizabeth I, an uneasy peace prevailed within English religious life, but the struggle over the tone and purpose of the church continued. Many men and women were more and more forced to contend with the dislocations–emotional as well as physical–that accompanied the beginnings of a market economy. As they gained strength, Puritans were portrayed by their enemies as hairsplitters who slavishly followed their Bibles as guides to daily life or hypocrites who cheated the very neighbors they judged inadequate Christians. Bremer, Francis J. (2009). Puritanism: A Very Short Introduction. Oxford University Press. ISBN 978-0199740871. The idea that Akbar was not a devout Muslim is rooted in his policy of Din-e-Ilahi, which loosely combines aspects of different religions including Islam, Catholicism and Jainism. Although there is no evidence that Akbar attempted to promote this ideology amongst his subjects (its adherents were numbered at roughly 19 during his reign), Din-e-Ilahi is used by his critics as proof of his vision to distort Islam by combining it with other religions.As the late scholar Nazid Ahmed writes in the Encyclopedia of Islam, “Akbar was a universal man; he was more than any single group thought of him… (and was) the purest representation of that folk Islam that grew up in Asia after the destruction wrought by the Mongols.” The reign of Aurangzeb Four Quakers, known as the Boston martyrs, were executed. The first two of the four Boston martyrs were executed by the Puritans on 27 October 1659, and in memory of this, 27 October is now International Religious Freedom Day to recognise the importance of freedom of religion. [144] In 1660, one of the most notable victims of the religious intolerance was English Quaker Mary Dyer, who was hanged in Boston for repeatedly defying a Puritan law banning Quakers from the colony. [143] The hanging of Dyer on Boston Common marked the beginning of the end of the Puritan theocracy. [145] In 1661, King Charles II explicitly forbade Massachusetts from executing anyone for professing Quakerism. [145] In 1684, England revoked the Massachusetts charter, sent over a royal governor to enforce English laws in 1686 and, in 1689, passed a broad Toleration Act. [145]