probably than to that of any other man. As Lorimer writes (p. 121), "The compromise prevailed, but apparently there would not have been so much as a compromise obtained if the 'confession' had not been thrown into the scale at the very last moment.... His last blow had the effect of overcoming the resistance to all further change which a majority of the Council had hitherto maintained." Hence, though we may not approve of the spirit in which Weston uttered the words, or accept either his description of Knox or his designation of the doctrine on which he insisted, yet he was correct as to the matter of fact when he said, "a renegade Scot did take away the adoration and worshipping of Christ in the sacrament, by whose procurement that heresy was put into the last communion book; so much prevailed that one man's authority at that time." The Declaration itself was in the following words:--"Although no order can be so perfectly devised, but it {53} may be of some, either for their ignorance and infirmity, or else of malice and obstinacy, misconstrued, depraved, and interpreted in a wrong part: And yet, because brotherly charity willeth, that so much as conveniently may be, offences should be taken away; therefore we willing to do the same: Whereas it is ordained in the Book of Common Prayer, in the administration of the Lord's Supper, that the communicants kneeling should receive the Holy Communion: which thing being well meant, for a signification of the humble and grateful acknowledging of the benefits of Christ, given unto the worthy receiver, and to avoid the profanation and disorder, which about the Holy Communion might else ensue: lest yet the same kneeling might be thought or taken otherwise, we do declare that it is not meant thereby, that any adoration is done, or ought to be done, either unto the sacramental bread and wine there bodily received, or to any real and essential presence there being of Christ's natural flesh and blood. For as concerning the sacramental bread and wine, they remain still in their very natural substances, and therefore may not be adored, for that were Idolatry to be abhorred of all faithful Christians. And as concerning the natural body and blood of our Saviour Christ they are in heaven and not here. For it is against the truth of Christ's true natural body, to be in more places than in one at one time." Opinions will of course differ as to whether in this matter the influence of Knox was beneficial or the reverse. We are writing biography, not a treatise on {54} theology, and what we have been seeking to show is the share that Knox had in the English Reformation. Sacramentarians generally will agree in styling the Declaration which we have quoted "the black rubric," but for ourselves we have no hesitation in avowing our agreement with Lorimer that "there is nothing in the whole English Liturgy which is, to say the least, more Protestant;" and it may be well, to give completeness to our