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The Court and the Country (1969) offers a fresh view and synthesis of the English revolution of 1640. It describes the origin and development of the revolution, and gives an account of the various factors - political, social and religious - that produced the revolution and conditioned its course. It explains the revolution primarily as a result of the breakdown of the unity of the governing class around the monarchy into the contending sides of the Court and the Country. A principal theme is the formation within the governing class of an opposition movement to the Crown. The role of Puritanism and of the towns is examined, and the resistance to Charles I is considered in relation to other European revolutions of the period.

Cover -- Half Title -- Title Page -- Copyright Page -- Original Title Page -- Original Copyright Page -- Preface -- Table of Contents -- I. Introduction -- II. The Leveller Theorists -- 1. John Lilburne -- 2. Richard Overton -- 3. William Walwyn -- 4. John Wildman and Other Leveller Writers -- III. The Leveller Party Programme -- IV. Utopian Communism -- 1. Gerrard Winstanley -- 2. Tyranipocrit (1649) -- V. Theorists of the Commonwealth: I -- 1. Anthony Ascham -- 2. Francis Rous and John Dury -- 3. Other Writers -- VI. Theorists of the Commonwealth: II -- 1. John Goodwin -- VII. Theorists of the Protectorate -- VIII. The Fifth-Monarchy Men -- IX. John Milton -- X. Marchamont Nedham and Francis Osborne -- XI. James Harrington -- XII. The Republicans -- XIII. Thomas Hobbes -- XIV. The Royalists and Sir Robert Filmer -- Index.

Religious intolerance, so terrible and deadly in its recent manifestations, is nothing new. In fact, until after the eighteenth century, Christianity was perhaps the most intolerant of all the great world religions. How Christian Europe and the West went from this extreme to their present universal belief in religious toleration is the momentous story fully told for the first time in this timely and important book by a leading historian of early modern Europe. Perez Zagorin takes readers to a time when both the Catholic Church and the main new Protestant denominations embraced a policy of e

Some basic Hobbesian concepts. The law of nature; Hobbes's critique of the natural law tradition; Natural rights -- Enter the law of nature. Human nature; The state of nature or man's natural condition; The precepts of the law of nature; Natural rights and the creation of the commonwealth; Consent, fear obligation, and populism -- The sovereign and the law of nature. The theory of sovereignty; The liberty of subjects; Hobbes's very moral sovereign -- Hobbes, the moral philosopher. Self and others; obligation; Is and ought; Religion and toleration; Conclusion

There are at least two reasons which might be cited for undertaking the historical and comparative investigation of revolution. The first is the desire to make a revolution, the second is the desire to prevent it. Perhaps nearly everybody is susceptible to the one reason or the other, but there is yet a third reason that gives the study of revolution an outstanding interest and significance, even though its appeal is doubtless much more limited than the first two. This is that the understanding of revolution is an indispensable condition for the fuller knowledge and understanding of society. Depending on how we define it, revolution may be common or uncommon, frequent or rare. But in the case of societies, nations, and communities that have experienced revolution, we cannot claim to understand them adequately without understanding their revolutions. In a deep and therefore a non-tautological sense, it is true that every people gets the revolution it deserves and equally true that it gets only the revolutions of which it is capable.