depends absolutely the possibility of rooting out of men's minds the belief in the binding force of Tradition, and the hierarchic views as to the merit of good works. The Archbishop's views were promoted by eloquent and zealous preachers such as Matthew Parker, John Knox, Hugh Latimer; more than all by the last, who had been released from the Tower, weak in body but with unimpaired vigour of spirit. The fact of his having maintained these doctrines in the time of persecution, his earnest way and manner, and his venerable old age doubled the effect of his discourses. No direct alteration could be thought of so long as the Six Articles still existed with their severe threats of punishment. In the Parliament elected under the influence of the new government it needed little persuasion to procure their repeal. The Protector assured the members that he had been urgently entreated to effect this, since every man felt himself endangered.[141] One of those popular beliefs gained ground, which are often more effective in great assemblies than elaborate proofs: the conviction that doctrine and authority were too closely akin for the separation from Rome to be maintained without deviation in doctrine; the breach must be made wider if it was to continue, and the hierarchic doctrines give way. So it came about that by a unanimous resolution of Convocation, which Parliament confirmed, the alteration was approved, which almost more than any other characterises those Church formularies that deviate from the Romish, the administration of the communion in both kinds. Now it was exactly from this that the transformation of the whole divine worship in England proceeded. The very next Easter (1548) a new form for the communion office was published in English. This was followed, according to a wish expressed by the young King, by a Liturgy for home and church use, in which the revised Litany of Henry VIII was also included. In this 'Common Prayerbook' they everywhere kept to what was before in use, but everywhere also made changes. The Reforming tendencies obtained the upper hand in reference to its doctrinal contents; thus even one of the rubrics previously in favour by which auricular confession was declared to be indispensable was now omitted; it was left to every man's judgment to avail himself of it or not. At times they again sought out what had been disused in later ages: they recurred to Anglo-Saxon usages. The Common Prayer-book is a genuine monument of the religious feeling of this age, of its learning and subtlety, its forbearance and decision. In the Parliament of 1549 it was received with admiration: men even said it was drawn up under the inspiration of the Holy Spirit. The order went forth for its adoption in all churches of the land, no other liturgy was to be used; it has nourished and edified the national piety of the English people.[142]