Thus Oxford had its share in giving the Book to the people. From this time forward every Englishman was more than ever a theologian, and at the Universities, as at Westminster, theological controversy absorbed all energies. Literature, says Grotius (1613), has little reward. "Theologians rule, lawyers find profit, Casaubon alone has a fair success, but he himself thinks it uncertain, and not even he would have had any place as a literary man--he had to turn theologian." Oxford, in return, declared itself on the side of passive obedience. The Church embraced the doctrine of the Divine Right of Kings; the University burned the books of Paræus in S. Mary's Churchyard, and solemnly decreed that it was not lawful for the subject to resist his sovereign by force of arms, or to make war against him, either offensive or defensive (1622). Thus it is evident that the influence of Calvin had died away at Oxford, and that the University had adopted, by the end of James' reign, the reactionary creed of Laud, and was ready to support the Stuart claim to absolutism. The Divine Right of Kings and the Divine Right of Bishops, as it was indicated by James' own phrase, "No Bishop, no King," was to be for more than a generation the official creed of Oxford schooled by Laud. For meanwhile one William Laud, B.D. of S. John's College, had filled the office of proctor and had been censured by the Vice-Chancellor for letting fall in a sermon at S. Mary's divers passages savouring of Popery. But he survived the reproof. President of S. John's from 1611-1621, he set himself to reform the discipline of the University and to undo the work of Leicester.