Another great change at Cambridge, consequent upon the Restoration, is seen in the decline of Calvinistic theology, the return of Anglican opinions, and especially the progress of the Latitudinarian schools of Divinity, described in a subsequent portion of this work. Turning to less important matters, it may be observed that Royal mandates became too common, and provoked refusals from the College authorities. Dr. Cudworth, Master of Christ’s, politely apologized for declining an order for the election of a son of Sir Richard Fanshaw, as a Fellow, pleading that “since the Restoration, their little College had received and obeyed ten Royal letters; and even received a manciple imposed by letter, though it was a thing never known before.” “When mandates are so plentifully granted they cannot possibly be all obeyed.”[363] North set himself decidedly against these mandates, as most mischievous abuses, and contrived by pre-elections to obviate their occurrence. “Out of the several years, four or five one under another, he caused to be pre-elected into fellowships scholars of the best capacities in the several years; which made it improbable another election should come about in so many years then next ensuing, for until all these elections were benefited there could be no vacancy, and that broke the course of mandates whilst he lived.” North was a High Tory, an advocate of absolute monarchy, a severe disciplinarian, and an austere man in his personal habits. Although his opinions accorded with those prevalent in the University, his conduct as the Head of a College made him unpopular; and it happened, one evening,--when sitting in his dining-room by the fire, the chimney being opposite to the windows, looking out into the great quadrangle,--that a stone was sent from the court through the window. He was “inwardly vexed, and soon after, the discourse fell upon the subject of people’s kicking against their superiors in government, who preserves them as children are preserved by parents; and then he had a scroll of instances, out of Greek history, to the same purpose, concluding that no conscientious magistrate can be popular, but in lieu of that, he must arm himself with equanimity.” He differed at times from the senior fellows, and at a meeting for business, when eight of them had determined to have their own way, and carry a point on which they had previously agreed, one of them attempted to effect his object by saying, “Master, since you will not agree, we must rise, and break up the meeting.” “Nay,” he replied, “that you shall not do, for I myself will rise and be gone first.”[364] This brought them round. The relation of such an incident gives an idea of the High Church Don at Cambridge much better than any general description, and throws amusing light on the social life of the University.