Antwerp, Richard Grafton was there as a merchant adventurer involved with Tyndale's project of publishing an English Bible. John Rogers, the first martyr under Mary I, whose "Matthew's Bible" later combined translations by Tyndale and Miles Coverdale, served as chaplain to the English merchants in Antwerp. Some of these merchants, like Grafton, were probably involved in producing and smuggling copies of Tyndale's New Testament and other Protestant texts into England. Another figure in the network of evangelical merchants with ties to Crowley was "the immensely rich John Quarles", who was "twice Master of the Drapers' Company" and "a friend and patron of Robert Crowley". (See Brett Usher, "Backing Protestantism: the London godly, the exchequer and the Foxe circle", in David Loades (ed.), John Foxe: an Historical Perspective (Aldershot, 1999), p. 129; T. S. Willan, The Muscovy Merchants of 1555 (Manchester, 1953), p. 118.) Ordination and Marian exile Crowley was ordained deacon on 28 September or 29 September 1551 by Bishop Ridley, and referred to as "stationer of the Parish of St Andrew, Holborn". On 24 June the previous year, John Foxe had been ordained deacon by Ridley, after having taken up residence with the Duchess of Suffolk in the Barbican in order to be eligible. The anticipated reforms that would follow from the spreading influence of men like these were deferred by the death of the king and the accession of Mary I after the ill-fated attempt to put Lady Jane Grey on the throne. Around 1553–1554, or 1555 at the latest, Crowley had left England. In 1557 records state he was a member of the Frankfurt congregation of English exiles and living in very crowded quarters with a wife and child. Local tax lists registered him as a "student", and expelled him at the same time as a poor and possessionless man. According to A Briefe Discourse of the Troubles begun at Frankeford in Germany (1575), which covers events from 1554 onward, in 1557 Crowley's signature appeared with those endorsing "the new discipline" at Frankfurt (i.e., the Genevan church order), which limited the pastoral authority of Robert Horne over the congregation. Horne objected stridently as he was pushing for a more hierarchical system, and Crowley was among those who supported the presbyterian system. However, it must be remembered that this framing of events comes from the Briefe Discourse of the Troubles'' which was first published eighteen years later, evidently