The ensuing day, parliament, in obedience to the royal summons, again assembled at Whitehall. Philip took his seat on the left of Mary, under the same canopy, while Cardinal Pole sat at a greater distance on her right.[120] [Sidenote: THE CATHOLIC CHURCH RESTORED.] The chancellor, Gardiner, then presented a petition in the name of the lords and commons, praying for reconciliation with the papal see. Absolution was solemnly pronounced by the legate, and the whole assembly received his benediction on their bended knees. England, purified from her heresy, was once more restored to the communion of the Roman Catholic Church. Philip instantly despatched couriers, with the glad tidings, to Rome, Brussels, and other capitals of Christendom. Everywhere the event was celebrated with public rejoicings, as if it had been some great victory over the Saracens. As Philip's zeal for the faith was well known, and as the great change had taken place soon after his arrival in England, much of the credit of it was ascribed to him.[121] Thus, before ascending the throne of Spain, he had vindicated his claim to the title of Catholic, so much prized by the Spanish monarchs. He had won a triumph greater than that which his father had been able to win after years of war, over the Protestants of Germany; greater than any which had been won by the arms of Cortés or Pizarro in the New World. Their contest had been with the barbarian; the field of Philip's labors was one of the most potent and civilized countries of Europe. The work of conversion was speedily followed by that of persecution. To what extent Philip's influence was exerted in this is not manifest. Indeed, from anything that appears, it would not be easy to decide whether his influence was employed to promote or to prevent it. One fact is certain, that, immediately after the first martyrs suffered at Smithfield, Alfonso de Castro, a Spanish friar, preached a sermon in which he bitterly inveighed against these proceedings. He denounced them as repugnant to the true spirit of Christianity, which was that of charity and forgiveness, and which enjoined its ministers not to take vengeance on the sinner, but to enlighten him as to his errors, and bring him to repentance.[122] This bold appeal had its effect, even in that season of excitement. For a few weeks the arm of persecution seemed to be palsied. But it was only for a few weeks. Toleration was not the virtue of the sixteenth century. The charitable doctrines of the good friar fell on hearts withered by fanaticism; and the spirit of intolerance soon rekindled the fires of Smithfield into a fiercer glow than before.