It was enacted[***] this session, that any spiritual person who preached or taught contrary to the doctrine contained in the king’s book, the Erudition of a Christian Man, or contrary to any doctrine which he should thereafter promulgate, was to be admitted on the first conviction to renounce his error; on the second, he was required to carry a fagot; which if he refused to do, or fell into a third offence, he was to be burnt. But the laity, for the third offence, were only to forfeit their goods and chattels, and be liable to perpetual imprisonment. Indictments must be laid within a year after the offence, and the prisoner was allowed to bring witnesses for his exculpation. These penalties were lighter than those which were formerly imposed on a denial of the real presence: it was, however, subjoined in this statute, that the act of the six articles was still in force. But in order to make the king more entirely master of his people, it was enacted, that he might hereafter, at his pleasure, change this act, or any provision in it. By this clause, both parties were retained in subjection: so far as regarded religion, the king was invested, in the fullest manner, with the sole legislative authority in his kingdom; and all his subjects were, under the severest penalties, expressly bound to receive implicitly whatever doctrine he should please to recommend to them. * Collier, vol. ii. p. 176. ** Burnet, vol. i. p. 322. *** 34 and 35 Henry VIII. c. 1. The reformers began to entertain hopes that this great power of the crown might still be employed in their favor. The king married Catharine Par, widow of Nevil, Lord Latimer; a woman of virtue, and somewhat inclined to the new doctrine. By this marriage Henry confirmed what had formerly been foretold in jest, that he would be obliged to espouse a widow. The king’s league with the emperor seemed a circumstance no less favorable to the Catholic party; and thus matters remained still nearly balanced between the factions.