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In another letter of 1673 he told an Anglican that his spiritual ancestors were men such as Baynes, Reynolds and Foxe. 22 We shall see in a later chapter how, in the crucial controversy of the Interregnum about the admission of communicants to the Lord's Supper, time and time again controversialists appeal to the traditions of 'old nonconformity'. Because these traditions were imprecise - so imprecise that opponents on this issue such as Baxter and Prynne could invoke them with equal sincerity - the inference must not be drawn that they were, therefore, meaningless.

It sounded like sour grapes. And yet, by an extraordinary twist of fortune, the tables were turned in November 1648. Or, at least, it seemed to the fevered 58 GODLY RULE imagination of a couple of Laudian clergymen that they were. Edmund Boughen and Peter Heylyn were both convinced that Charles was about to save monarchy by renouncing bishops. Boughen shrilly pointed out that because bishops ruled by divine right they could not be outed by a royal whim: Now if Episcopacy be our Saviours institution, then may no humane power root it up, least they that do it, be rooted out of the land of the living.

Ed. C. H. , 1918). This distinction is blurred even in Mcilwain's careful introduction. 4. J. N. Figgis, The Divine Right of Kings, ed. G. R. Elton (Harper Torchbooks, 1965), especially p. 11, and, for some valuable modifications of Figgis's views by Dr Elton, pp. xxvixxxii; The Stuart Constitution 1603-88, ed. J. P. Kenyon (Cambridge University Press, 1966) p. 50. 5. N. Cohn, The Pursuit of the Millennium (Mercury Books, 1957) pp. 321-78. 6. (Doctor Williams's Library) Baxter MSS. 3, f. 5, f.

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