But the hopes raised in England by the spirit of catholic reform were defeated: and it is again to Cambridge that we must look for the next group of men in the march of events--Tyndale, Cranmer, and Latimer all drew their inspiration from Cambridge. [Sidenote: The divorce of Catherine.] Closely allied to the movement for reform was the question of the divorce, and Cranmer, less scrupulous than Wolsey, was the first to suggest a legal solution in the king’s favour. The Church and the universities were invited to emit a (favourable) judgment on the point; and as a result of the tactics to this end the junior leaders at Oxford pronounced in its favour, while the opinion elicited from Cambridge really left the matter where it was before. The university declared that Henry’s marriage with his brother’s wife was illegal if the previous union had been consummated, but no answer was given to the second question--whether the pope possessed the dispensing power. This was no answer at all, and undermined neither the king’s position nor the pope’s. [Sidenote: Lutheranism.] Meanwhile, at the Austinfriars, a Lutheran movement had sprung up. Here, as elsewhere, the community to which Luther himself belonged led the way in the Protestant revolt. Barnes, the Augustinian prior, was the centre of a group of reformers who met at the White Horse inn; and Miles Coverdale, one of his friars, learnt his reforming principles at the Cambridge friary. The meetings at the White Horse were to have consequences which affected the other university. Clerke Cox and Taverner were to form part of the little group of Cambridge scholars who took possession, at Wolsey’s bidding, of Cardinal College, and to provoke the cry of the warden of Wykeham’s house: “We were clear without blot or suspicion till they came!” The famous “Oxford Brethren” were the Cambridge nucleus of the Reform in the sister city. [Sidenote: The English bible and service books.] The travail of the times, indeed, passed through a series of men who came from the one university--the laboratory of the Reformation was at Cambridge. The English Bible comes from [Sidenote: A.D. 1524-68.] its hands: Tyndale was the earliest worker, and Coverdale produced the first complete English bible in 1535-6. “Cranmer’s bible” appeared in 1540; “Matthew’s” bible (1537) was the work of the Cambridge martyr John Rogers who had also assisted Tyndale. Amongst the latter’s assistants had been Roy, a Cambridge Franciscan, and Scory, a Cambridge Dominican.[400] The “Bishop’s bible” was published under the auspices of the Cambridge primate, Parker; and other scholars associated in the work of translation were Clerke and Dillingham of Christ’s, Layfield, Harison, and Dakins of Trinity, Sir Thomas Smith, and Bishops Andrewes and Heath.[401] Erasmus’ New Testament had appeared under the auspices of Warham, and of three Cambridge men, Fisher, Fox, and Tunstall.[402]