than that prescribed by law. Under Mary's persecution, these
Separatists increased, and with other Protestants swelled the roll of
martyrs. In her severity, the Queen also drove into exile many able
and learned men, who sought shelter in Geneva, Zurich, Basle, and
Frankfort, where they were hospitably entertained. Upon their return,
there was a marked increase in the Calvinistic tone both of preaching
and teaching in the English church and in the university lecture
rooms, especially those of Cambridge. Among the most influential
teachers was Thomas Cartwright,[d] in 1560-1562, Lady Margaret
Professor of Divinity at Cambridge. While having no sympathy with the
nonconformist or Separatist of his day, Cartwright accepted the polity
and creed of Calvin in its severer form. He became junior-dean of
St. John's, major-fellow of Trinity, and a member of the
governing-board. In 1565 he went to Ireland to escape the heated
controversy of the period which centred in the "Vestiarian"
movement. He was recalled in 1569 to his former professorship, and in
September, 1571, was forced out of it because, when controversy
changed from vestments to polity, he took extreme views of church
discipline and repudiated episcopal government.[e] While Cartwright
was very pronounced in his views, his desire at first was that the
changes in church polity should be brought about by the united action
of the Crown and Parliament. Such had been the method of introducing
changes under the three sovereigns, Henry, Mary, and Elizabeth. With
this brief summary of the reform movements among the masses and in the
universities covering the years until Cartwright, through the
influence of the ritualistic church party, was expelled from
Cambridge, and Robert Browne, as a student there, came under the
strong Puritan influence of the university, we pass to a consideration
of Brownism.