met an English lady, Marjory Bowes, daughter of the captain of Norham Castle, and granddaughter of Sir Robert Bowes, of Streatham, and on her mother's side of Sir Roger Aske, of Aske in Durham; and in spite of the opposition of her father, he had secured Marjory as at least his covenanted and affianced bride. This was one of the many strong yet tender links that bound him ever to England; for while he had done much for England and was destined to do more, England had done much also for him. He reached Dieppe in safety on 20 January, 1554; and from that place he addressed during the year at least three public documents of interest, besides much private correspondence, a Godlie letter to the fayethfull in London, Newcastle, Barwyke, etc., which he writes as "from ane sore trubillit hearte," full of sadness; but this is followed in May by his Two Comfortable Epistles to the sufferers in England, and in July by the Faythful Admonition, which is a strong protest against the proposed marriage of the Queen with Philip of Spain, and a vehement denunciation of her creatures, Gardiner, Tunstal, Bonner, and the rest, "wily Winchester, dreaming Durham, bloody Bonner," which is said to have deeply wounded Mary. These writings reveal how Knox's heart went out intensely toward England; and in another product of his pen written in Dieppe at the same time, An Exposition of the Sixth Psalm, " he thus expresses himself:

Sometyme I have thought that impossible it had bene, so to have removed my affection from the Realme of Scotland, that eny Realme or Nation could have been equall deare unto me. But God I take to recorde in my conscience that the troubles present and appearing to be in the Realme of England are double more dolorous to my heart than ever were the troubles of Scotland."

1 Works, vol. iii. p. 133.

V.

GROWTH OF PRESBYTERIAN VIEWS AMONG ENGLISH

EXILES.

WHILE the fires of relentless persecution were blazing as they had never before blazed in England, through the five years of Mary's miserable reign (1553-8), large bodies of the most zealous Protestants found refuge in various parts of the Continent. Eminent divines, great scholars, godly merchants, and multitudes of all classes who could escape from the country were now in exile.1 Not fewer than 800 of these refugees from England were scattered abroad; but they naturally drew together into such towns as Zurich, Basle, Emden, Aarau, Strasburg, Frankfort, and Geneva, where they could freely associate and assemble for worship, as well as have the advantage of libraries and printing presses, with means of remunerative employment. It is not pleasant to reflect that the Lutheran clergy, in spite of all Philip Melanchthon's exertions, behaved unworthily at this crisis to their suffering Protestant brethren, for not being able as consistent Sacramentarians to pronounce their shibboleth of Consubstantiation. The English exiles

were therefore driven into the more hospitable arms of the Reformed Churches; and these vied with the free cities of the

Of those who escaped, five at least had been Bishops: Poynet, of Winchester; Barlow, of Bath and Wells; Scory, of Chichester; Coverdale, of Exeter; and Bale, of Ossory. Five more were Deans: Cox, Haddon, Horne, Turner, and Sampson; besides Archdeacons like Aylmer and Bullingham, and others who had been dignitaries in Edward Sixth's Reformed Church. Of prominent leaders, and those destined yet to eminence, were men like Grindal and Sandys, who were afterwards Archbishops, Parkhurst, Pilkington, Jewel, and others, who became Elizabethan Bishops; besides Knox with his colleagues, William Whittingham, Thomas Lever, and Christopher Goodman, John Foxe, the Martyrologist, David Whitehead, who had to enjoy the honour of declining at Elizabeth's hands the Archbishopric of Canterbury, as he had already done that of Armagh in Edward Sixth's time; with Gilby and Bodley, Rainoldes and Humphrey, Alexander Nowell, and other distinguished persons. With these were associated great numbers of less prominent sufferers, and multitudes of the pious laity, many of them of high rank and influence, like the Duchess of Suffolk and Richard Hilles, the London merchant.

Netherlands and the Rhine country in extending to them a welcome hospitality and shelter. It is, however, with Frankfort and Geneva we have now specially to do-the cities where the exiles were most numerous, and with which are associated the two efforts to establish among them a scheme of PresbyteroPuritan worship and discipline. In Frankfort, to which we must first turn, the attempt was confessedly a failure; but in Geneva so complete and notable was the success, that it has never ceased to influence the Church life of England to an extraordinary degree. For here was the seat and stronghold of that kind of Nonconformity which, according to Fuller,

"In the days of King Edward was conceived; which afterwards in the reign of Queen Mary (but beyond sea, at Frankfort) was born; which in the reign of Queen Elizabeth was nursed and weaned; which under King James grew up a youth or tall stripling; but towards the end of King Charles's reign shot up to the full strength and stature of a man, able not only to cope with, but conquer the Hierarchy, its adversary." 2

THE ENGLISH EXILES IN FRANKFORT.3

The free city of Frankfort-on-the-Main, which had early embraced Reformation principles, was now extending asylum, as far as possible, to Protestant refugees from all parts, without coming to an open rupture with the Emperor, Charles V. Here

"If these congregations be compared together, Embden will be found the richest for substance; Wesel the shortest for continuance; Aarau the slenderest for number; Strasburg of the most quiet temper; Zurich had the greatest scholars; and Frankfort had the largest privileges."-Fuller, Church Hist., under year 1555. Among the principal contributors to the requirements of the exiles, Fuller mentions (from Humphrey's Life of Jewel): "Sir John Cheke; Sir Richard Morison of Hertfordshire; Sir Francis Knolleys, afterwards Privy-Councillor to Queen Elizabeth; Sir Anthony Cook, famous for his learned daughters, and fatherin-law to Cecil (Lord Burleigh)"; Sir Peter Carew; Sir Thomas Wroth; Dame Dorothy Stafford, afterwards Lady of the Bed-chamber to Queen Elizabeth; Dame Elizabeth Berkeley; with Richard Springham, John Abel, and Thomas Eaton, London Merchants, the last of whom, being resident in Germany, made his house the general home of all exiles, "thanks being all the shot his guests paid at their departure."

Church Hist. of Britain, Book vii. Cent. xvi. 23.

3 The one original source of information here is the contemporary tract by a writer on the Puritan side, who bore a share in the events he records. "A Brief Discourse of the Troubles begun at Frankfort in Germany, A.D., 1554." It may be seen in vol. ii. of the well-known collection, Morgan's Phoenix Britannicus, or a Revival of Scarce and Valuable Pieces, nowhere to be found but in the Closets of the Curious, 1708. According to Hallam, "It is fairly and temperately written,

the French congregation, driven from London, had found a retreat, and by the goodwill of the magistrates, a church building was freely granted them. Hither, in June, 1554, came Whittingham, with a body of English exiles and their families; and, on application to the authorities, they were cordially admitted to the joint use of the same place of worship; on condition, however, that while meeting at different hours, they should make no disturbance about the ceremonies and forms of worship, but should agree to the French Confession and manner of service. To this the English brethren gave their ready assent.

"And after consultation among themselves they concluded by universal consent of all present not to answer aloud after the minister, nor to use the Litany and surplice, but that the public service should begin with a general confession of sins, then the people to sing a psalm in metre in a plain tune, after which the minister to pray for the assistance of God's Holy Spirit, and so proceed to the sermon. After sermon a general prayer for all estates, and particularly for England, at the end of which was joined the Lord's Prayer and a rehearsal of the Articles of Belief; then the people were to sing another psalm, and the minister to dismiss them with a blessing."

Having thus secured for themselves religious liberty and privileges, they acquainted their fellow-exiles in other places with their position, and invited them to share its advantages, commending their new settlement as nearer the order and polity of Scripture than ever they enjoyed in England. The English clergy and others at Strasburg demurred about coming to Frankfort, unless the Church would put itself under one of the exiled Bishops. Meanwhile, however, the Frankfort exiles

though with an avowed bias towards the Puritan party" (Const. Hist., ch. iv., note). The tract was reprinted carefully in 1642, for the Long Parliament and Assembly of Divines; and the copy in Trinity College, Cambridge, has this title, ''A Briefe Discourse of the Troubles begun in Frankford in Germany AN. DOM. 1554 about the Booke of Common Prayer and Ceremonies, and continued by the Englishmen there to the End of Queen Mary's reign: in the which Discourse the gentle reader shall see the very originall and beginning of all the Contention that hath been there, and what was the Cause of the Same. First published in the year 1575, and now reprinted according to the Original Copy Verbatim. Humbly presented to the view and consideration of the most Honourable and High Court of Parliament and the Reverend Divines of the intended ensuing Assembly, 1642." A serviceable reprint from the original black letter edition was issued, with a brief Introduction, by John Petherham. London, 1846. Probably, as the Introduction of this edition suggests, Whittingham had to do with the authorship of this rare tract.

Neal's Puritans, under 1556.

had invited Knox from Geneva, Lever from Zurich, and Haddon from Strasburg to be their pastors, invested with coordinate authority. Haddon declined the invitation, Lever consented to come for a time, and Knox, being very reluctant to leave his Hebrew and other studies, and foreseeing possibly the elements of strife, had to be prevailed on by "the powerful intercession of Calvin" before he accepted. But ere long a unique and foremost place was accorded to Knox's pastorate even by such men as Bishop Bale, John Foxe, William Whittingham, David Whitehead, Anthony Gilby, Christopher Goodman, and other Puritans of note. And "let none account it incongruous," says worthy Fuller, if "among so many able English divines a Scotchman should be made pastor

of the English Church at Frankfort, the most visible and conspicuous beyond seas; seeing Mr. Knox's reputed merit did naturalize him, though a foreigner, for any Protestant congregation." Before Knox's arrival, however, the English divines at Zurich had intimated to the Frankfort Church, that unless the Prayer Book were in full use, they could not join them, as they were resolved to have no other form of worship, lest they should be charged with fickleness in their religion, or should seem to reflect on those in England who were suffering for adhesion to it. The brethren in Frankfort had replied to those in Zurich, that they were averse to only certain parts of King Edward's Book, and other parts they would avail themselves of; that they were precluded from many things in it by their arrangement with the magistrates; that as for the charge of fickleness, they begged their brethren to remember in how many ways that Prayer Book had been already altered from its first form, and in how many more particulars it would have been further altered by those who had it in hand, if the young King's life had been prolonged; and that the sufferers in England were testifying to far more important matters than variable rites and services.

Out of this correspondence, what are pathetically called "the troubles of Frankfort" had their origin, the area of the controversy being widened by the arrival of Chambers and Grindal as a deputation from Strasburg, with a letter sub