'Sometime I have thought that impossible it had been, so to have removed my affection from the realm of Scotland, that any realm or nation could have been equally dear to me. But God I take to record in my conscience that the troubles present (and appearing to be) in the realm of England are doubly more dolorous unto my heart than ever were the troubles of Scotland.'[61] He had laboured incessantly in many parts of England, first as licensed preacher and then as King's chaplain, and this of course brought him in contact with church politics as well as the Evangel. It was owing to Knox's remonstrances that, when King Edward's Council put kneeling at the Sacrament into the Prayer-Book, they accompanied it with the Rubric, which is still retained, and which testifies 'that thereby no adoration is intended or ought to be done.' So far his position was reasonable, and even conciliatory. But as early as 1550, when requested, perhaps by the Council of the North, to 'give his confession' in Newcastle as to the Mass, he repeated the Puritan view of his first St Andrews sermon, but now in his favourite form of a syllogism, and with its major clause dangerously enlarged. 'All worshipping, honouring, or service invented by the brain of man in the religion of God, without his own express commandment, is _Idolatry_.[62] The Mass is invented by the brain of man without any commandment of God, therefore it is idolatry.' To Knox's five years in England now succeeded five years which may be said to have been spent on the Continent. He first drifted to Frankfort, and was put in charge of the English congregation there. Very soon the two parties, which have ever since divided the Church of England, made their appearance in this representative fragment of it. Knox, of course, took the Puritan side as to the form of worship; but a large part of his congregation insisted on the full service of King Edward's book. The matter was brought to a close in rather an unfortunate way by two of Knox's opponents lodging an accusation against him before the Magistrates, of treason against the Emperor, the English Queen, and her Spanish husband. Frankfort was an imperial city, and Knox was thus no longer safe there. He went to Geneva, which was then, under Calvin's influence, an illustrious centre of the reformed faith; and was at once called to be co-pastor there (along with Goodman) of the English-speaking congregation. Knox's later biographer points out the historic importance of this 'the first Puritan congregation.' It was the source of Elizabethan Non-conformity, and 'it is in the writings of Knox and Goodman that those doctrines were first unflinchingly expounded which eventually became the tradition of Puritanism.'[63] The Church Order, too, which they adopted became afterwards that of worship in Scotland; their Psalms were the model for the English and Scotch