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1539.] nominated, little progress was likely to be made in a body so composed. He therefore moved that the whole Parliament be invited to discuss freely the six ensuing articles. 1. In the eucharist after consecration does there, or does there not, remain any substance of bread and wine? 2. Is communion in both kinds necessary or permitted to the laity? 3. Are vows of chastity deliberately made of perpetual obligation? 4. Is there or is there not any efficacy in private masses to benefit the souls of the dead? 5. Are priests permitted to have wives? 6. Shall auricular confession be retained or be not retained in the Church? The Duke's own opinion on each and every of these points was well known; but the question was not only of the particular opinion of this or that person, but whether difference of opinion was any longer to be permitted; whether after discussion such positive conclusions could be obtained as might be enforced by a penal statute on all English subjects.

On the first no disagreement was anticipated. No member of either House, it is likely, and no member of Convocation—not even Latimer—had as yet consciously denied the real presence; but the five remaining articles on which an issue was challenged were the special points on which the Lutheran party were most anxiously interested—the points on which, in the preceding summer, negotiations with the Germans were broken off, and on which Cranmer was now most desirous to claim a liberty for the Church, as the basis of an evangelical league in Christendom. Norfolk, therefore, had opened the battle,