say, they make no question but the magistrates of Frankfort will consent to the use of the English service, and therefore. they cannot doubt of the congregation's good-will and readyendeavors to reduce their church to the exact pattern of King Edward's book, as far as possible can be obtained : "Should they deviate from it at this time, they apprehend "they should seem to condemn those who are now sealing "it with their blood, and give occasion to their adversaries "to charge them with inconstancy." The Frankfort congregation in their letter of December 3d, reply, that "They had omitted as few ceremonies as possible, so that there "was no danger of their being charged with inconstancy. "They apprehended that the martyrs in England were not dying in defence of ceremonies, which they allow may be "altered; and as for doctrine there is no difference; there"fore if the learned divines of Strasburgh should come to "Frankfort with no other views but to reduce the congre"gation to King Edward's form, and to establish the popish

ceremonies, they give them to understand that they had "better stay away." This was signed by John Knox, now come from Geneva, John Bale, John Fox the martyrologist, and fourteen more.

Things being in this uncertain posture at Frankfort ; King Edward's book being used in part, but not wholly; and there being no prospect of an accommodation with their brethren at Strasburgh, they resolved to ask the advice of the famous Mr. Calvin, pastor of the church at Geneva; who having perused the English liturgy, took notice, "That "there were many tolerable weaknesses in it, which, because "at first they could not be amended, were to be suffered; "but that it behoved the learned, grave, and godly ministers "of Christ to enterprize farther, and to set up something "more filed from rust, and purer. If religion (says he) had "flourished till this day in England, many of these things "should have been corrected. But since the reformation is "overthrown, and a church is to be set up in another place, "where you are at liberty to establish what order is most "for edification, I cannot tell what they mean, who are so "fond of the leavings of popish dregs." Upon this letter the Frankfort congregation agreed not to submit to the Stras

burgh divines, but to make use of so much of the service book as they had done, till the end of April 1555; and if any new contention arose among them in the mean time, the matter was to be referred to Calvin, Musculus, Martyr, Bullinger, and Vyret.

But upon the 13th of March Dr. Cox, who had been tutor to King Edward VI. a man of an high spirit, but of great credit with his countrymen, coming to Frankfort with some of his friends, broke through the agreement, and interrupted the public service by answering aloud after the minister; and the Sunday following one of his company, without the consent of the congregation, ascended the pulpit, and read the whole litany. Upon this Mr. Knox their minister taxed the authors of this disorder in his sermon with a breach of their agreement; and further affirmed, that some things in the service-book were superstitious and impure.The zealous Dr. Cox reproved him for his censoriousness; and being admitted with his company to vote in the congregation, got the majority to forbid Mr. Knox to preach any more. But Knox's friends applied to the magistrate,

who commanded them to unite with the French church both in discipline and ceremonies, according to their first agreement. Dr. Cor and his friends, finding Knox's interest among the magistrates too strong, had recourse to an unchristian method to get rid of him. This divine, some years before when he was in England, had published an English book, called An Admonition to Christians; in which he had said, That the Emperor was no less an enemy to Christ than Nero. For which, and some other expressions in the book, these gentlemen accused him of high treason against the Emperor. The senate being tender of the Emperor's honor, and not willing to embroil themselves in a controversy of this nature, desired Mr. Knox, in a respectful manner, to depart the city, which he did accordingly, March 25, 1555. After this Cox's party being strengthened by the addition of several English divines from other places, sixteen of them, viz. 3 doctors of divinity, and 13 batchelors, petitioned the magistrates for the free use of King Edward's servicebook, which they were pleased to grant. Thus the old congregation was broke up by Dr. Cox and his friends, who VOL. I.

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now carried all before them. They chose new churchofficers, taking no notice of the old ones, and set up the service-book of King Edward without interruption. Knox's friends would have left the matter to the arbitration of divines, which the others refused, but wrote to Mr. Calvin to countenance their proceedings, which that great divine could not do; but after a modest excuse for intermeddling in their affairs, told them, that " in his opinion they were too ❝much addicted to the English ceremonies; nor could he "see to what purpose it was to burden the church with such "hurtful and offensive things, when there was liberty to "have a simple and more pure order. He blamed their "conduct to Mr. Knox, which he said, was neither godly. "nor brotherly; and concludes, with beseeching them to "prevent divisions among themselves." This pacific letter having no effect, the old congregation left their countrymen in possession of their church, and departed the city. Mr. For the martyrologist with a few more went to Basil; and the rest to Geneva, where they were received with great humanity, and having a church appointed them, they chose. Mr. Knox and Goodman their pastors. Here they set up the Geneva discipline, which they published in English, under the title of The Service, Discipline, and Form of Common Prayers and Administration of Sacraments used in the English church of Geneva: With a dedication to their brethren in England and elsewhere. Dated from Geneva, Feb. 10th, 1556. The liturgy is too long to be inserted in this place, but is agreeable to that of the French churches. In their dedication they say, "That their discipline is limited within "the compass of God's word, which is sufficient to govern "all our actions. That the dilatory proceedings of the "bishops in reforming church discipline, and removing of"fensive ceremonies, is one cause of the heavy judgments of "GOD upon the land. That the late service-book of King "Edward being now set aside by parliament according to "law, it was in no sense the established worship of the "church of England, and consequently they were under "no obligation to use it, any further than it was consonant "to the word of God. Being therefore at liberty, and in "a strange land, they had set up such an order as, in the

"judgment of Mr. Calvin and other learned divines, was "most agreeable to scripture, and the best reformed "churches." Their reasons for laying aside the late rites. and ceremonies were these; "Because being invented by "men, though upon a good occasion, yet they had since "been abused to superstition, and made a necessary part "of divine worship. Thus Hezekiah was commended for "breaking in pieces the Brazen Serpent, after it had been "erected 800 years, and the high places that had been a"bused to idolatry were commanded to be destroyed. In "the New Testament, the washing the disciples feet, which "was practised in the primitive church, was for wise rea"sons laid aside, as well as their love-feasts. Besides, these "rites and ceremonies have occasioned great contentions in "the church in every age. The Galatian christians objected "to St. Paul, that he did not observe the Jewish ceremo"nies as the other apostles did; and yet he observed them "while there was any hope of gaining over weak brethren; "for this reason he circumcised Timothy; but when he per"ceived that men would retain them as necessary things in "the church, he called that, which before he made indif"ferent, wicked and impious, saying, that Whosoever was "circumcised, Christ could nothing profit him. The like contentions have been between the Greek and Latin church "in later ages. For which, and other reasons, they have "thought fit to lay aside these human inventions which have "done so much mischief; and have contented themselves "with that wisdom that is contained in GoD's book; which "directs them to preach the word of God purely, to min"ister the sacraments sincerely, and use prayers and other "orders thereby approved, to the edification of the church, "and increase of God's glory.'

The reader has now seen the first breach or schism between the English exiles, on account of the service-book of King Edward; which made way for the distinction, by which the two parties were afterwards known, of PURITANS and CONFORMISTS. It is evident that Dr. Cox and his friends were the aggressors, by breaking in upon the agreement of the congregation of Frankfort, which was in peace, and had consented to go on in their way of worship for a

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limited time, which time was not then expired. He artfully ejected Mr. Knox from his ministry among them, and brought in the service-book with a high hand; by which those who had been in possession of the church about nine months, were obliged to depart the city, and set up their worship in another place. The doctor and his friends discovered an ill spirit in this affair. They might have used their own forms without imposing them upon others, and breaking a congregation to pieces, that had settled upon a different foundation with the leave of the government under which they lived. But they insisted, that because the congregation of Frankfort was made up of English men, they ought to have the form of an English church; that many of them had subscribed to the use of the service-book; and that the departing from it at this time was pouring contempt on the martyrs who were sealing it with their blood. Bat the others replied, that the laws of their country relating to the service-book were repealed; and as for their subscription, it could not bind them from making nearer approaches to the purity and simplicity of the Christian worship, especially when there was no established protestant church of England, and they were in a strange country, where the vestments and ceremonies gave offence. Besides, it was allowed on all hands, that the book itself was imperfect; and it was credibly reported, that the archbishop of Canterbury had drawn up a form of common prayer much more perfect, but that he could not make it take place, because of the corruption of the clergy. As for discipline, it was out of the question that it was imperfect, for the servicebook itself laments the want of it; and therefore they apprehend, that if the martyrs themselves were in their circumstances they would practise with the same latitude, and reform those imperfections in the English service-book,

Mr. Neal has said, "almost two years:" Here, by consulting his authority," The Troubles at Frankfort." it appears that he is properly corrected by bishop Maddox. In other respects his Lordship's animadversions on this part of Mr. Neal's History, are not just or accurate; if Mr. Neal's authority, to which he has faithfully adhered, deserves credit. This piece, when it was become scarce, was reprinted in the Phoenix,vol. .4708. Mr. Strype refers to it, as giving authentic information, Er,