he can tell the Bishop of Aquila that there are great differences; but undoubtedly in 1560 the prevailing belief was that the Protestants of England and Scotland were substantially at one; and, many as were to be the disputes between them, they remained substantially at one for the greatest of all purposes until there was no fear that either realm would revert to Rome. From the first the Reforming movement in the northern kingdom had been in many ways an English movement. Then in 1560 Reformation and national deliverance had been effected simultaneously by the aid of English gold and English arms. John Knox was a Scot of Scots, and none but a Scot could have done what he did; but, had he died in 1558 at the age of fifty-three, his name would have occurred rather in English than in Scottish books, and he might have disputed with Hooper the honour of being the progenitor of the English Puritans. The congregation at Geneva for which he compiled his Prayer Book was not Scottish but English. His Catholic adversaries in Scotland said that he could not write good Scots. Some of his principal lieutenants were Englishmen or closely connected with England. John Willock, while he was "Superintendent" (Knoxian Bishop) of Glasgow, was also parson of Loughborough. "Mr Goodman of England" had professed divinity at Oxford, and after his career in Scotland was an English archdeacon, though a troublesome Puritan. John Craig had been tutor in an English family, and, instead of talking honest Scots, would " knap suddrone." But further, Knox had signed the English Articles of 1553, and is plausibly supposed to have modified their wording. A Catholic controversialist of Mary's day said that " a runagate Scot" had procured that the adoration of Christ in the Sacrament should be put out of the English Prayer Book. To that book in 1559 Knox had strong objections; he detested ceremonies; the Coxian party at Frankfort had played him a sorry trick and he had just cause of resentment; but there was nothing doctrinally wrong with the Book. It was used in Scotland. In 1560 a Frenchman whom Randolph took to church in Glasgow, and who had previously been in Elizabeth's chapel, saw great differences, but heard few, for the prayers of the English Book were said. Not until some years later did "the Book of Geneva" (Knox's liturgy) become the fixed standard of worship for the Scottish Church. The objection to all prescript prayers is of later date and some say that it passes from England into Scotland. This Genevan Use had been adopted by the chaplain of Elizabeth's forces at Havre, and, though he was bidden to discontinue it, he was forthwith appointed to the deanery of Durham. A Puritan movement in England there was likely to be in any case. The arguments of both parties were already prepared. The Leipzig Interim, the work of the Elector Maurice, had given rise to a similar quarrel among the Lutherans, between Flacians on the one side and Philipians on the other, over those rites and ornaments which were "indifferent" in themselves, but had, as some
