The 17th century was a time of change in Sweden. During the century many of the Swedish laws were altered. In the beginning of the 17th century this alteration resulted in a more severe sentence for most of the committed crimes, but a mitigation of the sentence for some of those crimes was effected in the middle of the 17th century. The aim of this study is to see how two local courts in the judicial system during the mid 17th century in Sweden treated adultery, and those who committed the crime against the background of what the law regarding adultery stipulated. The source material used are court records from Fryksdals hundred and Jösse hundred in western Sweden, and laws regarding adultery during the 17th century. This research shows that the laws regarding adultery were in themselves not gender specific, and their main concern was the marital status of those involved. The punishment for all forms of adultery was a death sentence during the first half of the 17th century, but during the latter part of the century the punishment for a specific form of adultery, when only one of the involved was married, was mitigated to a fine which differed according to marital status. In most of the cases both courts in Fryksdals hundred and Jösse hundred applied the law as it was written in their verdict, and the verdicts of acquittals were few. There is however a tendency in the findings towards a difference between the actual local courts at the end of the first half of the 17th century. Court records show that Fryksdals hundred, which generally had more crimes regarding adultery than Jösse hundred, during that time applied a more rigorous attitude towards those crimes. The conclusion is that, although the results from both hundreds do not differ much from the general picture of adultery in Sweden, there is still a tendency of a difference between the actual local courts themselves.

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Mid-seventeenth-century England saw numerous religious sects come into existence, one of which was the Calvinistic Baptist group. During the upheaveal of the revolutionary years this group was often accused of heresy by their orthodox/reformed contemporaries. At that time Hanserd Knollys, one of their London pastors, was personally charged with holding heterodox beliefs, in particular, Antinomianism, Anabaptism and Fifth Monarchism. In addition, Knollys has been accused of hyper-Calvinism. This version of Calvinism was held by some eighteenth-century English Calvinistic Baptists. Some Baptist historians have suspected Knollys of holding this teaching in the seventeenth-century, or at least they have felt it necessary to defend him against it. All of these charges are serious, and consequently bring into question Knollys' orthodoxy. This thesis will systematically examine each charge made against Knollys in its context, and comprehensively from Knollys' writings seek to determine if they were valid. Furthermore, this thesis will elucidate Knollys theology, particularly his soteriology, ecclesiology and eschatology.

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This thesis has explored the problems incurred by Oliver Cromwell in colonizing Jamaica during his rule as Lord Protector of England. It has also revealed that the Lord Protector's motives were influenced by friends and family members who had been involved in colonial endeavors twenty years prior to the Protectorate, 1653-1658.Additionally, the study has examined England's colonial and foreign policies from approximately 1620 to 1658. This examination has shown that Cromwell's foreign policy was connected to his colonial policy and was based on political, religious and commercial objectives. Cromwell's sense of empire motivated him to use the full force of his military government to gain control of the West Indies. Jamaica became the center of England's West Indian empire and England eventually replaced Spain as the dominant European nation in the Caribbean.

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This thesis explores Baglione's contributions to art and to the history of art by examining the nature of his artistic and critical originality and the significant influences thereon. In the work for which he is best known, Le Vite ... (1642), Baglione was an interesting and generous critic who was unusually receptive to pictorial effects, even when in architecture and sculpture. He assesses Caravaggio's accomplishments with well chosen observations thereby breaking his restriction to discuss only accessible works of art. A broad view of his paintings and drawings shows Baglione's complex, original and thoughtful voyage of discovery assisted by the intelligence with which he absorbed artistic influences, particularly from Raphael and the Cavalier d'Arpino. His refined style of drawing distances him from Caravaggio. In paintings from the first decade, light and shadow give form to graceful figures enveloped in voluminous garments. After 1610 the compositions become more inventive and increasingly Baroque. Baglione's attempt to make a synthesis out of ideal generalization and naturalistic description and to explore new subject matter constituted a search for a "maniera propria" that combined stylistic originality with a penchant for unusual iconography. The most important trends in Baglione's draughtsmanship are the tendency towards a broader, freer handling and the versatility with which he handles the technical means at his disposal. Though he often crosses over the line into the Baroque, the idealism of his Tusco-Roman formation and fondness for angular lines constrain him from fully yielding to a dynamic disposition. His very personal style can be seen in a number of drawings from the 1620s and 1630s that attain a remarkable pictorial aspect and a Baroque quality of sensual presence. His sophisticated use of the three chalk technique prefigures the form dissolving effects to be popularized by Watteau. At the same time, the defining contour line that emphasizes integrity is not abandoned.

During the revolutionary decade of the 1640s Thomas Collier emerged from his native Somerset to become a significant Particular Baptist leader. He produced more than a score of books and established numerous churches. Collier was a well-known controversialist who debated opponents on subjects such as baptism and the ordination of lay preachers. Collier's theology was worked out in the heat of such debates and must be studied against that landscape to be properly understood. Collier's writings and career reveal surprising willingness to embrace heterodox theological positions by Particular Baptist standards, especially in the late 1640s and after 1660. In the early period of his career he was enaroured of an allegorical, spiritualizing method of biblical interpretation and after 1660 he became increasingly hostile to limited atonement and election. The most orthodox phase of Collier's career was the period between 1653 and 1659 when he served as the leader of the Particular Baptists' Western Association. Under his leadership the association produced their Somerset Confession in 1656. After the Restoration Collier's disputes were increasingly with his fellow Particular Baptists. The publication of his Body of Divinity in 1674 and his Additional Word as a supplement to it in 1676 revealed increasingly divergent soteriological and eschatological views from those being espoused by the Particular Baptists. An attempt was made to discipline Collier by the London Baptist leadership, which was strongly and successfully resisted by Collier and his supporters within his local church in Southwick, Wiltshire. Collier's 1678 Confession of Faith, written in response to the London Baptists' adaptation of the Westminster Confession published the previous year, illustrated the wide breach of doctrine that had developed between Collier and his denominational colleagues.