period and produced many of the leaders of the Elizabethan anti-vestments faction. As deans, prebends, and parish priests, they were freer to disobey openly, en masse, the requirements for clerical dress. Notably, some of the leaders of the Elizabethan anti-vestments campaign spent time in Calvin's Geneva, many of them following the successful takeover of the Frankfurt congregation and ouster of John Knox by the pro-prayerbook group. In Geneva, these men were immersed in a reformed community that had no place for vestments at all, whereas the exiles who became Elizabethan bishops (and thus had to accept the use of vestments) never visited Geneva except for James Pilkington, Thomas Bentham and John Scory. Yet these three, or at least Pilkington for certain, were hostile toward vestments and sympathetic to nonconformists under Elizabeth I, though Cox and Grindal also showed such sympathies. During the reign of Elizabeth I Elizabeth I sought unity with her first parliament in 1559 and did not encourage nonconformity. Under her Act of Uniformity 1559, backed by the Act of Supremacy, the 1552 Prayer Book was to be the model for ecclesiastical use, but with a stance on vestments that went back to the second year of Edward VI's reign. The alb, cope and chasuble were all to be brought back into use, where some exiles had even abandoned the surplice. The queen assumed direct control over these rules and all ceremonies or rites. Anticipating further problems with vestments, Thomas Sampson corresponded with Peter Martyr Vermigli on the matter. Martyr's advice, along with Bullinger's, was to accept vestments but also to preach against them. However, Sampson, Lever, and others were unsatisfied with the lack of such protest from Elizabeth's bishops, such as Cox, Edmund Grindal, Pilkington, Sandys, Jewel, and Parkhurst, even though some, like Sandys and Grindal, were reluctant conformists with nonconformist sympathies. Archbishop Parker, consecrated by the anti-vestiarian Miles Coverdale, was also a major source of discontent. The Convocation of 1563 saw the victory of a conservative position over some proposed anti-vestiarian revisions to the Prayer Book. Thirty-four delegates to the convocation, including many Marian exiles, brought up seven articles altering the Prayer Book. The articles were subsequently reshaped and reduced to six; they failed to be sent to the Upper House by just one vote, with abstention of some of the sponsors of the original draft. The queen backed Parker over uniformity along the lines of