This episode, with that of the consecration of Hooper as bishop of Gloucester, are illustrative of the original sense of the term Nonconformity. Nonconformity, of which Hooper is often referred to as the "father," did not seek separation from the ecclesiastical organisation, but expressed dissatisfaction with particular observances, which it sought to have modified in the Swiss sense: not as being in themselves intolerable, but as tending to encourage superstitious and papistical ideas. So Hooper, after an obstinate struggle, submitted to don the vestments ordered at his consecration; so also Knox, when he was finally worsted in the "kneeling" controversy, submitted to the order though with a very ill grace. The Nonconformists in short may be defined as Puritans who still remained within the pale of the Church. The idea of forming sects outside her borders, of challenging the right to enforce uniformity where points in dispute were not "essential" but "convenient," was still opposed to all recognised principles; the Nonconformists themselves being by no means disposed to surrender the position that if they became predominant they would be entitled to enforce their own views no less rigidly. No one thought of protesting against the burning of one Joan Bocher, in 1550, for affirming a peculiarly unintelligible heresy concerning the mode of the Incarnation. [Sidenote: Parliament] The session at the beginning of 1552 was the last held by this, the first, Parliament of Edward VI. Besides authorising the revised Prayer-book, it passed a second Act of Uniformity, of which the novel feature was that penalties were imposed on laymen for non-compliance. In other respects, it did not show itself altogether subservient to Northumberland. A new Treasons Act further reviving some of Henry's provisions was introduced in the Upper House, but rejected by the Commons; who did indeed restore "verbal treason," but pointedly required that two witnesses at least should prove the guilt of the accused to his face-with evident reference to the recent trial of Somerset. Cranmer had been occupied not only with the Prayer-book, but also with the preparation of Articles of Belief, and of a scheme which, as drawn up, was generally known as the _Reformatio Legum_, elaborating a plan of ecclesiastical administration. The latter appears to have seen the light either in 1551 or 1552, but it was never authorised. The Forty-two articles, substantially the same as the Thirty-nine of the present Prayer-book, certainly did not come before parliament and probably did not come before Convocation, [Footnote: Dixon, iii., 513 ff. Gairdner, _English Church_, 311.] but were sanctioned by almost the last act of the King in Council in 1553. [Sidenote: 1553 A new Parliament]