pport against the Emperor and the Pope, things were now on the
contrary in such a state that he could feel himself all the safer, the
less connexion he had with the Germans. Under quite different auspices
of home and foreign politics was the religious debate, that had led in
1536 to the Ten Articles, resumed three years later. The bishops who
held to the old belief were as steady as ever and, so far as we know,
bound together still more closely by a special agreement. They knew
how to get rid of the old suspicion of their having thought of
restoring the Papal supremacy and jurisdiction, by showing complete
devotion to the King. On the other hand the Protestants had suffered a
very sensible loss in Bishop Fox of Hereford, who had always possessed
much influence over the King, but had died lately. An understanding
between the two parties on questions which were dividing the whole
world was not to be thought of; they confronted each other as
irreconcilable antagonists. The debates were transferred on Norfolk's
proposal to Parliament and Convocation; at last it was thought best
that each of the two parties should bring in the outline of a bill
expressing its own views. This was done: but first both bills were
delivered to the King, on whose word, according to the prevailing
point of view, the decision mainly depended. We may as it were imagine
him with the two religious schemes in his hand. On the one side lay
progressive innovation, increasing ferment in the land, and alliance
with the Protestants: on the other, change confined to the advantages
already gained by the crown, the contentment of the great majority of
the people, who adhered to the old belief, peace and friendship with
the Emperor. The King himself too had a liking for the doctrines he
had acknowledged from his youth. The balance inclined in favour of the
bishops of the old belief: Henry gave their bill the preference. It
was the bloody bill of the Six Articles, mainly, so far as we know,
the work of Bishop Gardiner of Winchester.

The doctrine of transubstantiation and all the usages connected with
it, private masses and auricular confession, and the binding force of
vows, were sanctioned anew; the marriage of priests and the giving the
cup to the laity were prohibited; all under the severest penalties.
The whole of the high nobility to a man agreed to it: the Lower House
raised the resolutions of the clergy into law.

How completely did the German ambassado