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 Worcester, had expressed his unreserved approval of a sentence whereby a number of Anabaptists perished at the stake; and, on the occasion when Friar Forest met with a like fate for denying the supremacy claimed by Henry VIII, had preached against the papal claims to spiritual jurisdiction in England. Accordingly, just as the Reformers had resorted to political rebellion in order to bring about the downfall of theological error, so the Crown now sought to punish political disaffection on the grounds of religious heresy. The power which invoked the law could also enforce its own definition of the offence.

The Reformers had however frequently complained that they suffered persecution as heretics, while the exact nature of their offence remained itself undefined. It was accordingly resolved that no doubt should be suffered to remain in the cases of Latimer, Cranmer, and Ridley:—out of their own mouths should their condemnation be justified. Such was the design with which, in March, 1554, they were brought from the Tower to Oxford, and there called upon to defend, in a formal disputation, their doctrine respecting the Mass. Nor would it have been easy to take exception to the right of these three eminent men to represent the tenets of their party. The first had been Bishop of Worcester in the reign of Henry; the second had filled the see of Canterbury for more than twenty years; the third had been Bishop of London, and in that capacity had assisted at the deprivation of Bonner (his predecessor, and now his successor), and also at that of Gardiner. All three again had filled positions of importance in their University of Cambridge, and were presumed to be masters of dialectical disputation; just as their opponents, who were eleven in number, had been selected from the two Universities. Latimer, however, was now in his seventieth year, and it was no reflexion on his courage that he declined an ordeal in which quickness of apprehension and a ready memory were essentials. The disputation was, however, vigorously maintained by Cranmer and Ridley in conflict with their numerous antagonists. But they did so only to be pronounced defeated; and after proceedings which extended over six days, they were recommitted to " Bocardo," as the common gaol was designated (in allusion to a logical position from which a disputant finds it impossible to extricate himself). The condemnation involved the assumption that doctrines of faith and practice were amenable to the decisions of casuistry rather than to the teaching of Scripture, and was therefore contrary to the principles of the more advanced Reformers.

The captives succeeded in corresponding with each other and coming to an understanding with respect to a declaration of their distinctive tenets (May, 1554). Among other leading divines then suffering imprisonment were three of the Bishops created in Edward's reign,—John Hooper of Exeter, Robert Ferrar of St David's, and Miles Coverdale of Exeter, and well-known Reformers, such as Rowland Taylor, John Philpot, John Bradford, and Edward Crome. But none of these were