History of the Catholic Church from the Renaissance to the French Revolution - Volume 2 by James MacCaffrey (ebook reader for surface pro TXT) 📕

the great delight of the vast body of the English people.

So long as James II. had no heir many Protestants were inclined to keep silent on the ground that at his death the succession of a Protestant ruler was assured. But during the popular excitement following upon the arrest of the bishops the news spread rapidly that the queen had given birth to a son. Already negotiations had been opened up with William of Orange to induce him to take up the cause of Protestantism in England, but the fact that an heir was born to the throne gave a new impetus to the insurrectionary movement. The state of affairs on the Continent favoured the designs of William of Orange. Louis XIV. was at war with the Emperor and with the Pope, and as James II. was regarded as an ally of France no opposition might be expected from the imperial forces in case William determined to make a descent upon England. Had James II. taken the bold course of inviting Louis XIV. to assist him, the invasion of England from Holland would have been attended with much more serious difficulties, but till the last moment James affected to regard such an invasion as an impossibility. When at last he realised the gravity of the situation he was willing to make some concessions, but soon, finding himself deserted by a great many of the men on whom he had relied, by some of his own relatives, and even by his own daughter, he determined to make his escape from England (Dec. 1688).

During the weeks that preceded the withdrawal of James II. to France violent riots had taken place in London, where several of the Catholic chapels were attacked, and in many of the other leading cities. William III. was not personally in favour of a policy of religious persecution, particularly as he had promised his imperial ally to deal gently with his Catholic subjects. But the popular prejudice against them was so strong that a policy of toleration was almost an impossibility. The Catholics were excluded specially from enjoying the concessions made in favour of the Dissenters, and in the Bill of Rights (1689) it was provided that no member of the reigning family who was a Catholic or had married a Catholic could succeed to the throne, and that any sovereign of England who became a Catholic or married a Catholic thereby forfeited the crown. Catholics were prohibited from residing within ten miles of London; magistrates were empowered to administer the objectionable oath of allegiance to all suspected Papists; Catholics were forbidden to keep arms, ammunition, or a horse valued for more than ten pounds; they were debarred from practising as counsellors, barristers, or attorneys; if they refused to take the oath they were not allowed to vote at parliamentary elections; they were incapacitated from inheriting or purchasing land; and prohibited from sending their children abroad for education; while priests were to be punished with imprisonment for life for celebrating Mass, and spies who secured the conviction of priests were offered £100 as a reward.[21]

During the reign of Anne (1702-14) and during the early portion of the reign of George I. the persecution continued, especially after the unsuccessful rebellion of 1715 in which many Catholics were accused of taking part.[22] After 1722 the violence of the persecution began to abate, and Catholics began to open schools, and to draw together again their shattered forces. Fortunately at the time there was one amongst them in the person of Richard Challoner, who was capable of infusing new life into the Catholic ranks and of winning for the Church the respect even of its bitterest opponents. Richard Challoner (1691-1781) was born in London, and was converted to Catholicism at the age of thirteen. He entered Douay College, in which he remained twenty-five years, first as a student and afterwards as a professor, and vice- president. He returned to London in 1730, and threw himself into the work of strengthening the faith of his co-religionists in all parts of the city. He went about disguised as a layman, visiting the poorest quarters, and celebrating Mass wherever he could find a place of security. Already he had published a book of meditations under the title /Think Well On't/ (1728), and a little later he found time to prepare for the press /The Christian Instructed in the Sacraments, etc/. In 1740, much against his own will, he was appointed coadjutor to Dr. Petre, vicar-apostolic of the London district. As coadjutor he undertook to make a visitation of the entire district as far as it was situated in England. But his work as bishop did not interfere with his literary activity. In quick succession he published /The Gardin of the Soul/, /The Memoirs of Missionary Priests/, containing the Lives of the English Martyrs (1577-1681), the /Britannia Sacra/, or a short account of the English, Scottish and Irish Saints, an edition of the New Testament (1749), of the old Testament (1750), together with a revised edition (1752).

Besides all this he founded two schools for boys, one at Standon Lordship, the other at Sedgley Park, and one for poor girls at Hammersmith. Though more than once he stood in the gravest danger of having his career cut short by the activity of the priest-hunters, he had the good fortune to survive the storm and to see the First Relief Act of 1778 placed upon the statute book.[23] -----

[1] Frere, op. cit., 289-90.

[2] Dodd-Tierney, iv., app. no. iv.

[3] Id., iv., 10-13.

[4] /Statutes/, 1 James, c. 4.

[5] On the Gunpowder Plot, cf. Gerard, /What was the Gunpowder Plot/,
1897. Rev. J. H. Pollen, /Arrest and Examination of Father
Garnet/; /Trial and Execution of Father Garnet/ (/The Month/, July
1888, Sept., 1888). /The Month/ (Oct., 1878, Sept.-Oct., 1897,
Aug., 1898, Aug., 1904). Sidney, /A History of the Gunpowder
Plot/, 1904.

[6] /Statutes 3/, 1 James, c. 4, 5.

[7] Many documents relating to this unfortunate controversy are to be
found in Dodd-Tierney, op. cit., vol. iv. Appendix. /Memoirs of
Gregorio Panzani/, edited by Berington, 1793.

[8] Guilday, op. cit., chap. vii.

[9] /Political Hist. of England/, vii., chap. v., vi.

[10] Hutton, /The Life of Laud/, 1895. Shaw, /The English Church
during the Civil War and under the Commonwealth/, 2 vols., 1900.
Neale, /History of the Puritans/, 4 vols., 1732-8.

[11] Lingard, vii., 157-9.

[12] Lingard, vii., 168.

[13] Burton-Pollen, op. cit., xxxvi.

[14] /The Memoirs of Gregorio Panzani/, 1634-36, etc. Transl. Ed. by
Rev. J. Berington, 1793.

[15] Burton-Pollen, op. cit., xxxvi.

[16] /Memoirs of Panzani/, 308-11 (Supplement).

[17] /Political Hist. of England/, viii., 87.

[18] On the Titus Oates' Plot, cf. Gerard, /Some Episodes of the
Oates' Plot/ (/Month/, Aug. 1894). Marks, /Further Light on the
Oates' Plot/ (/Month/, Aug. 1903). Pollock, /The Popish Plot/,
1903. Markes, /Who killed Sir Edmund Godfrey?/ 1905.

[19] Onno Klopp, /Der Fall des Hauses Stuarts/, 1875-9.

[20] Cf. Foley, /Records of the English Jesuits/, v., vii., /The
Month/ (1886-87).

[21] Cf. Lilly-Wallis, /Manual of the Law specially affecting
Catholics/, 1893.

[22] Payne, /Records of the English Catholics of 1715/, 1889.

[23] Cf. Burton, /The Life and Times of Bishop Challone (1691-1781)/,
2 vols., 1909 (an excellent biography).


CHAPTER VI

THE REFORMATION IN SCOTLAND

Lang, /History of Scotland/, 1900-2. Bellesheim-Blair, /History of
the Catholic Church in Scotland/, 1887 (tr. from the German, 2
Bde., 1883). Forbes-Leith, S.J., /Narratives of the Scottish
Catholics/, 1885. Id., /Memoirs of Scottish Catholics during the
Seventeenth and Eighteenth Centuries/, 2 vols., 1909. Walsh,
/History of the Catholic Church in Scotland/, 1874. Grub, /An
Ecclesiastical History of Scotland/, 4 vols., 1861. Dawson, /The
Catholics of Scotland (1593-1852)/, 1890. Pollen, S.J., /Papal
Negotiations with Mary Queen of Scots (1561-67)/, 1901. Lang,
/Mystery of Mary Stuart/, 1901. /Catholic Tractates of the
Sixteenth Century/ (edited by Law, 1901). Theiner, /Vetera
Monumenta Hib. et Scotorum (1216-1547)/, 1864. /Works of John
Knox/, (edited by Laing), 1855-64. Herkless, /Cardinal Beaton/,
etc., 1891. Gordon, /Scoti-Chronicon/, 1867. Tytler, /History of
Scotland/, 1879.

In Scotland a long succession of infant kings and weak regents helped to increase the power of the lords at the expense of the crown. The king or regent had no standing army at his disposal, nor were the resources of the royal treasury sufficient to allow the ruler to invoke the assistance of foreign mercenaries. As a result the king was dependent more or less on the lords, who were prepared to support him if their own demands were conceded, or to form private confederations or "bands" against him if they felt that they themselves were aggrieved. Parliament, which included the spiritual and lay lords, together with representatives of the lower nobility and of the cities, did not play a very important part in the government of the country. For years Scotland had been the close ally of France and the enemy of England. Such an alliance was at once the best pledge for Scotland's independence, and the best guarantee against England's successful invasion of France.

To put an end to the controversies regarding the primatial rights claimed by the Archbishop of York over the Scottish Church, Clement III. issued a Bull in 1188 declaring the Church of Scotland subject directly only to the Apostolic See.[1] A further step was taken by Sixtus IV. in 1472, when St. Andrew's was erected into a metropolitan See, under which were placed as suffragans the twelve dioceses, Glasgow, Dunkeld, Aberdeen, Moray, Brechin, Dunblane, Ross, Caithness, Candida Casa, Argyll, the Isles, and Orkney.[2] This measure was resented by many of the bishops, but more especially by the Bishops of Glasgow, who were unwilling to submit to the jurisdiction of St. Andrew's even after it had been declared that the latter in virtue of its office enjoyed primatial and legatine powers over Scotland (1487). In the hope of putting an end to the controversy Glasgow was erected into a metropolitan See with four suffragan dioceses, Dunkeld, Dunblane, Galloway and Argyll (1492). The bishops of Scotland were supposed to be elected by the chapters, but in reality the king or regent enjoyed a decisive voice in the selection of candidates especially during the greater part of the fifteenth and sixteenth centuries.

As a result of this enslavement of the Church, men were appointed to bishoprics without reference to their fitness for this sacred office, and solely with the intention of providing themselves and their relatives with a decent income. Thus for example, James, Duke of Ross, brother of James IV., was appointed to the See of St. Andrew's at the age of twenty-one, and he was succeeded by Alexander Stuart, the illegitimate son of James IV., when he had reached only his ninth year. What is true of St. Andrew's is almost equally true of many of the other dioceses of Scotland, though it would be very wrong to assume that all the bishops of Scotland during the latter half of the fifteenth or the first half of the sixteenth centuries were unworthy men.

The religious orders of men were well represented by the Benedictines, Cistercians, Franciscans, Dominicans, Augustinians, etc., while in most of the large cities and towns flourishing convents had been