Scholarship in recent decades has steadily chipped away at the image of Martin Luther as a figure of singular historical significance. Some have sought to embed Luther firmly in his late medieval context, and to situate him within a circle of reformers. Others have pluralised the Reformation, describing a diversity of ideas and movements not bound to Luther's teaching – an array of ‘visions of reform’ shaped by social location and gender. Social and cultural history have enriched a field long dominated by historians of theology and politics. Finally, efforts to rethink periodisation have unseated Luther and the Reformation from the turning point of history. Luther and his fellow reformers thus can find themselves at the end of an ‘age of reform’ that began centuries before, or in the middle of longer and more fundamental processes of social, political and religious transition.

Although the reign of Mary i (1553–8) was a tumultuous and eventful one, for over four hundred years there was little debate about it or about the queen's efforts to restore Catholicism to England. The reign was almost universally perceived as poor, nasty, brutish and short-lived and the restoration of Catholicism was believed to have been doomed to failure, both because the burning of heretics offended English sensibilities and because Protestantism was already so deeply embedded in England that it could not be uprooted. Yet towards the end of the twentieth century, the tectonic plates of historical research began to shift and the resulting tremors altered the historiographical landscape of Mary's reign, and indeed of the English Reformation.

This article identifies as the work of Richard Baxter a set of ecclesiastical directions and reading recommendations contained in fos 180–208 of St John's College, Cambridge, MS K.38, once tentatively ascribed to Thomas Barlow, but demonstrably a close analogue of British Library, MS Harleian 6009, which is a copy of a lost Baxter original. Internal evidence of MS K.38 and comparison with MS 6009 and Baxter's Christian directory imply both an earlier date and a wider circulation of Baxter's archetype than hitherto suspected, suggesting a new direction of inquiry into Baxter's scholarly and ecclesiastical associations.

Is American Evangelicalism a politically progressive tradition? For contemporary observers who are familiar with American Evangelicalism only in its modern, politically conservative guise, the idea that many American Evangelicals have traditionally been on the left end of the political spectrum might come as a surprise. Yet, according to Randall Balmer's Evangelicalism in America and Frances Fitzgerald's The Evangelicals, both of which offer two-hundred-year surveys of Evangelical political activism in the United States, the Christian Right is an aberration in American Evangelicalism and not representative of the tradition's political orientation.