Cambridge, no less than Oxford, took her part in the religious commotions of the sixteenth century. She was deeply concerned in the revival of learning. She shares with Oxford the honour of enrolling Waynflete and Foxe among the members of the University. Bishop Fisher belongs entirely to her, and, in consequence, Cambridge was the University which the Lady Margaret favoured more conspicuously. Erasmus taught in her schools. Even before the Dissolution, she showed, by her appropriation of religious houses to scholastic purposes, the growth of that liberal spirit which is thought to be her intellectual distinction. We shall see how pious Churchmen like Bishop Alcock and a medieval devotee like Lady Margaret did not scruple to sweep away monasteries for the sake of learning. Even monasteries themselves, in these later days, followed up their own initiative and endowed colleges. Several abbeys united to found Buckingham College. Alcock, by virtue of his episcopal office, was abbot of the great monastery of Ely. In the great struggle which followed the revival of learning as its natural outcome, Cambridge contributed her martyrs to both sides. Fisher died in the defence of a rigid principle. On the other hand, Cambridge prepared those three reformers who suffered for their opinions at Oxford. Cranmer was a fellow of Jesus, Ridley was Master of Pembroke, Latimer belonged to the societies of Christ’s and Clare. It is not at all surprising that their influence, combined with the constant importation of Genevan teachers, rendered Cambridge very susceptible for a time to reformed doctrine of a foreign type. But the final result of the Reformation in the University is shown by the intellectual freedom of her greatest sons. Bacon and Sir Isaac Newton are the obvious examples of this, but their illustrious personalities should not allow us to forget the brilliant ingenuity of the Cambridge Platonists; while, side by side with the greatest of all we may place the name of John Milton.