of the erroneous views propagated by various preachers in the province
of Canterbury. The vast body of the older bishops were determined to
condemn these heretical views, which were little less than the renewal
of the Lollard teaching with a slight admixture of Lutheran theology,
but Cranmer, Latimer, and Foxe were equally determined to prevent such
a condemnation. The dispute promised to be both warm and protracted.
Cromwell, however, appeared in the assembly with a book of /Ten
Articles/ drawn up by the king for securing religious unanimity, and
insisted that the prelates should accept them. The Articles were
moderate in tone, and generally were not in opposition to the old
theology. They approved of Transubstantiation, emphasised the
importance and necessity of Baptism, Penance, and the Eucharist
without affirming that these were the only three Sacraments, declared
that good works were necessary for justification, that prayers might
be offered for those who were dead, that the use of the word Purgatory
was not to be recommended, that reverence should be shown to images
and pictures, and that the older ceremonies should be retained. The
great objection to these Articles was not the doctrine they set forth,
but the fact that they were issued by the king's authority. That the
King of England could revise the beliefs and ceremonies of the
Catholic Church was in itself a revolution, and should have opened the
eyes of the Catholic-minded bishops to the full meaning of royal
supremacy. Furthermore, Convocation declared that the Bishop of Rome
could not convene a General Council without the permission and
co-operation of the Christian princes. A few weeks later Cromwell
issued a set of /Injunctions/ to be observed by the clergy charged
with the care of souls. They were to set forth the Articles drawn up
by the king, to discourage pilgrimages and the observation of holidays
that had not been abrogated, not to lay too much stress upon images
and relics, and to warn the people to teach their children in English