As the summer drew on the wider world too had its storms.  A fierce sermon was preached at the opening of Convocation, by Dr. Latimer, now Bishop of Worcester, at the express desire of the Archbishop, that scourged not only the regular but the secular clergy as well.  The sermon too was more furiously Protestant than any previously preached on such an occasion; pilgrimages, the stipends for masses, image-worship, and the use of an unknown tongue in divine service, were alike denounced as contrary to the “pure gospel.”  The phrases of Luther were abundantly used in the discourse; and it was evident, from the fact that no public censure fell upon the preacher, that Henry’s own religious views had developed since the day that he had published his attack on the foreign reformers.

The proceedings of Convocation confirmed the suspicion that the sermon aroused.  With an astonishing compliance the clergy first ratified the decree of nullity in the matter of Anne’s marriage with the King, disclaimed obedience to Rome, and presented a list of matters for which they requested reform.  In answer to this last point the King, assisted by a couple of bishops, sent down to the houses, a month later, a paper of articles to which the clergy instantly agreed.  These articles proceeded in the direction of Protestantism through omission rather than affirmation.  Baptism, Penance and the Sacrament of the Altar were spoken of in Catholic terms; the other four sacraments were omitted altogether; on the other hand, again, devotion to saints, image-worship, and prayers for the departed were enjoined with important qualifications.

Finally it was agreed to support the King in his refusal to be represented at the proposed General Council at Mantua.

* * * * *

The tidings of all this, filtering in to the house at Lewes by priests and Religious who stayed there from time to time, did not tend to reassure those who looked for peace.  The assault was not going to stop at matters of discipline; it was dogma that was aimed at, and, worse even than that, the foundation on which dogma rested.  It was not an affair of Religious Houses, or even of morality; there was concerned the very Rock itself on which Christendom based all faith and morals.  If it was once admitted that a National Church, apart from the See of Rome, could in the smallest degree adjudicate on a point of doctrine, the unity of the Catholic Church as understood by every monk in the house, was immediately ruptured.

Again and again in chapter there were terrible scenes.  The Prior raved weakly, crying that it was not the part of a good Catholic to resist his prince, that the Apostle himself enjoined obedience to those in authority; that the new light of learning had illuminated perplexing problems; and that in the uncertainty it was safer to follow the certain duty of civil obedience.  Dom Anthony answered that a greater than St. Paul