The King's most royal Majesty, most prudently providing and considering, that by occasion of variable sundry opinions and judgements of the said Articles, great discord and variance has arisen, as well amongst the clergy of this his realm, as amongst a great number of vulgar people, his loving subjects of the same, and bring in a full hope and trust, that a full and perfect resolution of the said Articles, should make a perfect concord and unity generally amongst all his loving and obedient subjects, of his most excellent goodness, not only commanded that the said articles should be deliberately and advisedly, by his said archbishops, bishops, and other learned men of his clergy, be debated, argued, and reasoned, and their opinions therein to be understood, declared, and known, but also most graciously vouchsafed, in his own princely person, to descend and come into his said High Court of Parliament and council, and there, like a prince of most high prudence and no less learning, opened and declared, many things of high learning and great knowledge, touching the said Articles, matters, and questions, for a unity to be had in the same; whereupon after a great and long, deliberate, and advised disputation and consultation, had and made concerning the said Articles, as well by the consent of the king's highness, as by the assent of the lords spiritual and temporal, and other learned men of the clergy in their Convocation, and by the consent of the Commons in this present Parliament assembled, it was and is finally resolved, accorded, and agreed in manner and form following, that is to say: First, that in the most blessed Sacrament of the Altar, by the strength and efficacy of Christ's mighty word (it being spoken by the priest), is present really, under the form of bread and wine, the natural body and blood of our Saviour Jesus Christ, conceived of the Virgin Mary; and that after the consecration there remaineth no substance of bread or wine, nor any other substances, but the substance of Christ, God and man. Secondly, that Communion in both kinds is not necessary _ad salutem_, by the law of God, to all persons; and that it is to be believed, and not doubted of, but that in the flesh, under the form of bread, is the very blood; and with the blood, under the form of wine, is the very flesh; as well apart, as though they were both together. Thirdly, that priests after the order of priesthood received, as afore, may not marry, by the law of God. Fourthly, that vows of chastity or widowhood, by man or woman made to God advisedly, ought to be observed by the law of God; and that it exempts them from the liberties of Christian people, ordering themselves accordingly, to receive both godly and goodly consolations and benefits; and it is agreable also to God's law. * * * * * * *