Such were the charges brought against Knox by these English Protestant exiles, fleeing from the persecution that followed the “Admonition,” and, they say, took fresh ferocity from that tract.

The quarrel between Knox and them definitely marks the beginning of the rupture between the fathers of the Church of England and the fathers of Puritanism, Scottish Presbyterianism, and Dissent.  The representatives of Puritans and of Anglicans were now alike exiled, poor, homeless, without any abiding city.  That they should instantly quarrel with each other over their prayer book (that which Knox had helped to correct) was, as Calvin told them, “extremely absurd.”  Each faction probably foresaw—­certainly Knox’s party foresaw—­that, in the English congregation at Frankfort, a little flock barely tolerated, was to be settled the character of Protestantism in England, if ever England returned to Protestantism.  “This evil” (the acceptance of the English Second Book of Prayer of Edward VI.) “shall in time be established . . . and never be redressed, neither shall there for ever be an end of this controversy in England,” wrote Knox’s party to the Senate of Frankfort.  The religious disruption in England was, in fact, incurable, but so it would have been had the Knoxians prevailed in Frankfort.  The difference between the Churchman and the Dissenter goes to the root of the English character; no temporary triumph of either side could have brought Peace and union.  While the world stands they will not be peaceful and united.

The trouble arose thus.  At the end of June 1554, some English exiles of the Puritan sort, men who objected to surplices, responses, kneeling at the Communion, and other matters of equal moment, came to Frankfort.  They obtained leave to use the French Protestant Chapel, provided that they “should not dissent from the Frenchmen in doctrine or ceremonies, lest they should thereby minister occasions of offence.”  They had then to settle what Order of services they should use; “anything they pleased,” said the magistrates of Frankfort, “as long as they and the French kept the peace.”  They decided to adopt the English Order, barring responses, the Litany, the surplice, “and many other things.” {54} The Litany was regarded by Knox as rather of the nature of magic than of prayer, the surplice was a Romish rag, and there was some other objection to the congregation’s taking part in the prayers by responses, though they were not forbidden to mingle their voices in psalmody.  Dissidium valde absurdum—­“a very absurd quarrel,” among exiled fellow-countrymen, said Calvin, was the dispute which arose on these points.  The Puritans, however, decided to alter the service to their taste, and enjoyed the use of the chapel.  They had obtained a service which they were not likely to have been allowed to enforce in England had Edward VI. lived; but on this point they were of another opinion.