Wrightson describes the basic institutions and relationships of economic life in Britain, tracing the processes of change, and examines how these changes affect men, women, and children of all ages. Illustrations.

The gospel of Jesus Christ is always situated within a particular cultural context: but how should Christians approach the complex relationship between their faith and the surrounding culture? Should we simply retreat from culture? Should we embrace our cultural practices and mindset? How important is it for us to be engaged with our culture and mindset? How might we do that with discernment and faithfulness? William Edgar offers a biblical theology in the light of our contemporary culture that contends that Christians should -- and indeed, must -- engage with the surrounding culture. By exploring what Scripture has to say about the role of culture and gleaning insights from a variety of theologians -- including Abraham Kuyper, T. S. Eliot, H. Richard Niebuhr and C. S. Lewis -- Edgar contends that cultural engagement is a fundamental aspect of human existence. He does not shy away from those passages that emphasize the distinction between Christians and the world. Yet he finds, shining through the biblical witness, evidence that supports a robust defence of the cultural mandate to 'be fruitful and multiply, and fill the earth and subdue it' (Genesis 1:28). With clarity and wisdom, Edgar argues that we are most faithful to our calling as God's creatures when we participate in creating culture. Introduction Part 1: Parameters of culture Part 2: Challenges from Scripture Part 3: The cultural mandate Epilogue

A unique historical account of poor peoples’ self-defence strategies in the face of the plunder of their lands and labor For five centuries, the development of capitalism has been inextricably connected to the expropriation of working people from the land they depended on for subsistence. Through ruling class assaults known as enclosures or clearances, shared common land became privately-owned capital, and peasant farmers became propertyless laborers who could only survive by working for the owners of land or capital. As Ian Angus documents in The War Against the Commons, mass opposition to dispossession has never ceased. His dramatic account provides new insights into an opposition that ranged from stubborn non-compliance to open rebellion, including eyewitness accounts of campaigns in which thousands of protestors tore down fences and restored common access to pastures and forests. Such movements, he shows, led to the Diggers’ call for a new society based on shared ownership and use of the land, an appeal that was more sophisticated and radical than anything else written before the 1800s. Contrary to many accounts that treat the reorganization of agriculture as a purely domestic matter, Angus shows that there were close connections between the enclosures in Britain and imperial expansion. The consolidation of some of the largest estates in England and Scotland was directly financed by the forced labor of African slaves and the colonial plunder of India. This unique historical account of ruling class robbery and poor peoples’ resistance offers answers to key questions about the history of capitalism. Was enclosure a “necessary evil” that enabled economic growth? What role did deliberate promotion of hunger play in the creation of the working class? How did Marx and Engels view the separation of workers from the land, and how does resistance to enclosure continue in the 21st century?

Dowd investigates literature's engagement with the gendered conflicts of early modern England by examining the narratives that seventeenth-century dramatists created to describe the lives of working women.

Who was Elizabeth Tuttle? In most histories, she is a footnote, a blip. At best, she is a minor villain in the story of Jonathan Edwards, perhaps the greatest American theologian of the colonial era. Many historians consider Jonathan Edwards a theological genius, wildly ahead of his time, a Puritan hero. Elizabeth Tuttle was Edwards’s “crazy grandmother,” the one whose madness and adultery drove his despairing grandfather to divorce. In this compelling and meticulously researched work of micro-history, Ava Chamberlain unearths a fuller history of Elizabeth Tuttle. It is a violent and tragic story in which anxious patriarchs struggle to govern their households, unruly women disobey their husbands, mental illness tears families apart, and loved ones die sudden deaths. Through the lens of Elizabeth Tuttle, Chamberlain re-examines the common narrative of Jonathan Edwards’s ancestry, giving his long-ignored paternal grandmother a voice. Tracing this story into the 19th century, she creates a new way of looking at both ordinary families of colonial New England and how Jonathan Edwards’s family has been remembered by his descendants,contemporary historians, and, significantly, eugenicists. For as Chamberlain uncovers, it was during the eugenics movement, which employed the Edwards family as an ideal, that the crazy grandmother story took shape. The Notorious Elizabeth Tuttle not only brings to light the tragic story of an ordinary woman living in early New England, it also explores the deeper tension between the ideal of Puritan family life and its messy reality, complicating the way America has thought about its Puritan past.

Between 1760 and 1860, the English countryside was subject to constant attempts at agricultural improvement. Most often these meant depriving cottagers and rural workers of access to land they could cultivate, despite evidence that they were the most productive farmers in a country constantly short of food. Drawing from a wide range of contemporary sources, Apostles of Inequality argues that such attempts, driven by a flawed faith in the wonders of capital, did little to increase agricultural productivity and instead led to a century of increasing impoverishment in rural England. Jim Handy rejects the assertions about the benefits that accompanied the transition to "improved" agriculture and details the abundant evidence for the efficiency of smallholder, peasant agriculture. He traces the development of both economic theory and government policy through the work of agricultural improver Arthur Young (1741–1820), government advisor Nassau William Senior (1790–1864), and the editors and writers of the Economist, as well as Adam Smith and Thomas Robert Malthus. Apostles of Inequality demonstrates how a fascination with capital – promoted by political economy and farmers’ desires to have a labour force completely dependent on wage labour – fostered widespread destitution in rural England for over a century.

JAMES L. HUSTON is professor of history at Oklahoma State University and the author of The Panic of 1857 and the Coming of the Civil War; Securing the Fruits of Labor: The American Concept of Wealth Distribution, 1765-1900; Calculating the Value of the Union: Slavery, Property Rights, and the Economic Origins of the Civil War ; and Stephen A. Douglas and the Dilemmas of Democratic Equality.