But the memorial to the Privy Council, which we have traced to Knox, prevailed also so far as to secure a modification of the article on ceremonies, which, originally numbered as the 38th, came out owing to some minor condensations as the 35th, and took this ultimate shape--(we give Lorimer's translation from {56} the Latin)--"The book which of very late time was given to the Church of England by the king's authority and the Parliament, containing the manner and form of praying and ministering the sacraments in the Church of England, likewise also the book of ordering ministers of the Church set forth by the foresaid authority, are godly, and in no point repugnant to the wholesome doctrine of the gospel, but agreeable thereunto, furthering and beautifying the same not a little; and therefore of all faithful members of the Church of England, and chiefly of the ministers of the Lord, they ought to be received and allowed with all readiness of mind and thanksgiving, and to be commended to the people of God."[6] When this is compared with the clause formerly given it will be seen that what before was said of the "ceremonies" is here restricted to the "doctrine," and that everything to which the memorial had taken exception is omitted. But though the insertion of the Declaration on Kneeling into the Prayer-Book satisfied one of the conditions which, in his letter to his Berwick friends, Knox had laid down as essential to his conforming to "common Order": it did not meet the others, and so he steadily refused to accept a formal charge in the Church of England. At the very time when the Council was {57} engaged in the discussions which we have just mentioned, the Duke of Northumberland wrote from Chelsea, under date October 27th, 1552, to Secretary Cecil, in these words:[7] "I would to God it might please the King's majesty to appoint Mr. Knox to the office of Rochester bishopric, which for three reasons would be very well. First: he would not only be a whetstone to quicken and sharp the Bishop of Canterbury, whereof he hath need, but also would be a great confounder of the Anabaptists lately sprung up in Kent. Secondly, he should not continue the ministration in the north, contrary to this set forth here" (meaning to the usual form prescribed at this time). "Thirdly, the family of the Scots now inhabiting in Newcastle, chiefly for his fellowship, would not continue there, wherein many resort to them out of Scotland, which is not requisite." These are certainly rather strange reasons why Knox should be promoted to a bishopric, but they prove not only that he had acted an independent part in Newcastle, but also that his fame had gone so widely over Scotland that multitudes of his fellow-countrymen were attracted to that place for the sake of enjoying his ministrations. But he would not be made a bishop, and he must have expressed his refusal with all his wonted plainness of speech, for a few weeks later, on the 7th December, Northumberland