Editing Jacobitism (section)

==Ideology==
Historian [[Frank McLynn]] identifies seven primary drivers in Jacobitism, noting that while the movement contained "sincere men [...] who aimed solely to restore the Stuarts", it "provided a source of legitimacy for political dissent of all kinds".{{sfn|McLynn|1982|p=99}} Establishing the ideology of active participants is complicated by the fact that "by and large, those who wrote most did not act, and those who acted wrote little, if anything."{{sfn|Lenman|1980|p=36}} As a result, historians have taken different views on its primary driving force. These include being an aristocratic rejection of an increasingly [[unitary state]], feudal opposition to capitalism, or Scots and Irish nationalism.{{sfn|McLynn|1982|pp=98–99}}

Jacobitism drew on elements of a [[political theology]] shared by [[Non-juring schism|Non-juring]], Tory elements within the Church of England, and members of the [[Scottish Episcopal Church]].{{sfn|Szechi|1994|p=92}} These were the [[divine right of kings]], their accountability to God, not man or Parliament; secondly, that monarchy was a divine institution; thirdly, [[legitimism]], the crown's descent by indefeasible dynastic right, which could not be overturned or annulled; and lastly the scriptural injunction of passive obedience and non-resistance, even towards monarchs of which the individual subject might disapprove.{{sfn|Brown|2002|p=47}}{{sfn|Clark|1985|p=89}}

[[File:Alexander, 4th Lord Forbes of Pitsligo, by Alexis-Simon Belle.jpg|thumb|right|upright=0.8|[[Alexander Forbes, 4th Lord Forbes of Pitsligo]]; his support of the doctrine of indefeasible hereditary right placed him in a minority of Jacobites by 1745]]

Jacobite propagandists argued such divinely sanctioned authority was the main moral safeguard of society,  while its absence led to [[Political party|party]] strife. They claimed the 1688 Revolution had enabled [[political corruption]] and allowed selfish opportunists, such as Whigs, religious dissenters, and foreigners, to take control of the government and oppress the common people.{{sfn|Monod|1993|p=92}} 

However, views on the 'correct' balance of rights and duties between monarch and subject varied, and Jacobites attempted to distinguish between 'arbitrary' and 'absolute' power. Non-juring [[Church of Ireland]] [[Anglican clergyman|clergyman]] [[Charles Leslie (nonjuror)|Charles Leslie]] was perhaps the most extreme divine right theorist, but even he argued the monarch was bound by "his oath to God, as well as his promise to his people" and "the laws of justice and honour".{{sfn|Monod|1993|p=18}} Jacobite pamphlets often suggested domestic issues were divine punishment on the British for rejecting their rightful king, although after 1710 this was blamed specifically on the [[Whigs (British political party)|Whigs]].{{sfn|Monod|1993|p=28}}

These views were not held by all Jacobites,{{Sfn|Erskine-Hill|1982|p=55}} while many Whigs argued the post 1688 succession was also "divinely ordained".{{sfn|Brown|2002|p=47}}{{sfn|Gibson|2012|p=12}} After the 1701 Act of Settlement, Jacobite propagandists deemphasised the purely legitimist elements in their writing and by 1745, active promotion of hereditary and indefeasible right was restricted largely to a few Scots Episcopalians such as Lords [[Alexander Forbes, 4th Lord Forbes of Pitsligo|Pitsligo]] and [[Arthur Elphinstone, 6th Lord Balmerino|Balmerino]].{{sfn|McLynn|1982|p=109}}

Instead they began to focus on populist themes such as opposition to a standing army, [[political corruption]], and social injustice.{{sfn|Colley|1985|p=28}} By the 1750s, Charles himself promised triennial parliaments, disbanding the army and legal guarantees on [[freedom of the press]].{{sfn|Szechi|1994|p=38}} Such tactics broadened their appeal but also carried risks, since they could always be coopted by a government prepared to offer similar concessions.{{sfn|Colley|1985|p=29}} The ongoing Stuart focus on England and regaining a united British throne led to tensions with their broader-based supporters in 1745, when the primary goal of most Scots Jacobites was ending the 1707 Union. This meant that following victory at [[Battle of Prestonpans|Prestonpans]] in September, they preferred to negotiate, rather than invade England as Charles wanted.{{sfn|Riding|2016|p=199}}

More generally, Jacobite theorists reflected a broader conservative current in [[Age of Enlightenment|Enlightenment]] thought, appealing to those attracted to a monarchist solution to perceived modern decadence.{{sfn|Monod|1993|p=81}} Populist songs and tracts presented the Stuarts as capable of correcting a wide range of ills and restoring social harmony, as well as contrasting Dutch and Hanoverian "foreigners" with a man who even in exile continued to consume English beef and beer.{{sfn|Szechi|1994|p=36}} While particularly calculated to appeal to Tories, the wide range of themes adopted by Jacobite pamphleteers and agents periodically drew in disaffected Whigs and former radicals. Such "Whig-Jacobites" were highly valued by the exiled court, although many viewed James II as a potentially weak king from whom it would be easy to extract concessions in the event of a restoration.{{sfn|Szechi|1994|p=60}}