On the accession of Queen Mary, who was crowned in 1553, more than eight hundred of the English Reformers took refuge on the Continent. Among them were five bishops, five deans, four archdeacons, fifty doctors of divinity and famous preachers, with nobles, merchants, traders, mechanics, etc. Among the “sundrie godly men” who went to Frankfort, the Lutheran system gained much influence. Those who found a refuge in Zurich and Geneva were more affected towards the Calvinistic. Soon after a flourishing and harmonious church, with the favor of the magistrates, had been established at Frankfort, dissension about matters of discipline and the use of the Prayer-book of King Edward VI., with or without a revision, was opened by some new-comers. The advice of Knox, Calvin, and others, which was asked, did not prevent an acrimonious strife, which ended in division.[448] Carrying back their differences to England, we find them contributing to deepen the alienation and the variances between Conformists, Nonconformists, and Separatists. The intimacy and sympathy with Reformers on the Continent naturally induced the exiles, even the English bishops who had been among them, to lay but little stress on the exclusive prerogatives of Episcopacy, including the theory of Apostolic Succession. The English bishops who were most earnest in the early measures of reform,—such as Cranmer, Ridley, and Latimer,—realizing that in the minds of the common people the strong ties of association connected with the emblems, forms, and vestments of the repudiated Church of Rome would encourage lingering superstitions in their continued use, would have had them wholly set aside. Especially would they have had substituted in the chancels of churches tables instead of altars, as the latter would always be identified with the Mass. The people also associated the validity of clerical administrations with priestly garments. The starting point of the Puritan agitation and protest as to these matters may well be found, therefore, in the refusal of Dr. Hooper to wear the clerical vestments for his consecration as Bishop of Gloucester in 1550. Having exiled himself at Zurich during the latter part of the reign of Henry VIII., Hooper had become more thoroughly imbued with Reforming principles, and withstood the compromising compliances which some of the Continental Reformers yielded. Even Ridley insisted upon his putting on the vestments for his consecration; and after being imprisoned for his recusancy, he was forced to a partial concession. This matter of habits, tippets, caps, etc., may be viewed either as a bugbear, or as representative of a very serious principle.