In 1637 Scotland exploded in rebellion against King Charles I. The rebellion sought not only to undo hated anglicising policies in the Church, but to reverse the wholesale transfer of power to London which had followed the 1603 Union of the Crowns. The Covenanters fought for a Scottish parliament free from royal control as well as for a Presbyterian Church. Their success was staggering. When the king refused to make concessions they widened their demands, and when he planned to conquer Scotland with armies from England and Ireland, they occupied the north of England with their own army and even forced the humiliated king to pay for it. The Covenanters had triumphed, but the triumph proved fragile, as their success destabilised Charles I's other two kingdoms. The Scots had proved how brittle the seemingly absolute monarchy really was. First the Irish followed the Scottish army and revolted, then in 1642 England collapsed into civil war. How were the Covenanters to react? In the three-kingdom monarchy, Scotland's fate would depend on the outcomes of the Irish and English wars. It was decided that Scotland's national interests - and doing God's will - made it necessary to send armies to intervene in both Ireland and England to enforce a settlement on all three kingdoms that would protect Scotland's separate identity and impose Scottish Presbyterianism on all of them. As the Covenanters launched an invasion of England in 1644 their hopes were high. Political realism and religious fanaticism were leading them to launch a bold bid to replace English dominance of Britain with Scottish

Drawing on a rich, yet untapped, source of Scottish autobiographical writing, this book provides a fascinating insight into the nature and extent of early-modern religious narratives. Over 80 such personal documents, including diaries and autobiographies, manuscript and published, clerical and lay, feminine and masculine, are examined and placed both within the context of seventeenth-century Scotland, and also early-modern narratives produced elsewhere. In addition to the focus on narrative, the study also revolves around the notion of conversion, which, while a concept known in many times and places, is not universal in its meaning, but must be understood within the peculiarities of a specific context and the needs of writers located in a specific tradition, here, Puritanism and evangelical Presbyterianism. These conversions and the narratives which provide a means of articulation draw deeply from the Bible, including the Psalms and the Song of Solomon. The context must also include an appreciation of the political history, especially during the religious persecutions under Charles II and James VII, and later the changing and unstable conditions experienced after the arrival of William and Mary on her father's throne. Another crucial context in shaping these narratives was the form of religious discourse manifested in sermons and other works of divinity and the work seeks to investigate relations between ministers and their listeners. Through careful analysis of these narratives, viewing them both as individual documents and as part of a wider genre, a fuller picture of seventeenth-century life can be drawn, especially in the context of the family and personal development. Thus the book may be of interest to students in a variety of areas of study, including literary, historical, and theological contexts. It provides for a greater understanding of the motivations behind such personal expressions of early-modern religious faith, whose echoes can still be heard today.

For much of western history, the achievements of classical antiquity were seen as unsurpassable, and works by Latin and Greek authors were viewed as treasure troves of information still useful for contemporary society. By the late seventeenth century, however, the progress of scientific discoveries and the new paradigms of rationalism and empiricism meant the authority of the ancients was called into question. Those working on the classical past and its literature debated new ways of defending their relevance for society. The different approaches to classical literature defended in these debates explain how the writings of ancient Greece and Rome could become a vital part of eighteenth-century culture and political thinking. Floris Verhaart analyses these eighteenth-century debates about the value of classics, arguing that the Enlightenment, though often seen as an age of reason and modernity, in fact continuously sought inspiration from preceding traditions and ages such as Renaissance humanism and classical antiquity. The volume offers an interesting parallel with the modern day, in which the relationship between 'experts' and the general public has become the topic of debate and many academics, especially in the humanities, face pressure to explain how their work benefits society at large.

This book argues that the 'first' Scottish Enlightenment was championed by minority groups traditionally assumed to have been backward-looking and conservative--Jacobites, Episcopalians, and Catholics--and that it resulted in a dramatic transformation of how Scots understood their history.