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

royal proclamation produced little or no effect. The Jesuits and seminary priests remained and even increased in numbers by new arrivals from the Continental colleges and from England where the law was more strictly enforced. Nor could the leading citizens, the mayors and the aldermen of the principal cities, be forced to come to church, because they preferred to pay the fine of twelve pence prescribed in the Act of Uniformity for each offence. The government officials determined, therefore, to have recourse to more severe if less legal remedies. They selected a certain number of wealthy citizens of Dublin, addressed to each of them an individual mandate in the king's name ordering them to go to church on a certain specified Sunday, and treated disobedience to such an order as an offence punishable by common law. Six of the aldermen were condemned to pay a fine of £100, and three citizens £50, one half of the fine to be devoted to the "reparing of decayed churches or chapels, or other charitable use," the other half to go to the royal treasury. In addition to this, they were condemned to imprisonment at the will of the Lord Deputy, and declared incapable of holding any office in the city of Dublin, or in any other part of the kingdom (22 Nov. 1605). A few days later other aldermen and citizens of Dublin were brought before the Irish Star Chamber, and having been interrogated "why they did not repair to their parish churches," they replied "that their consciences led them to the contrary." They were punished in a similar manner. Thus, two methods were adopted for enforcing obedience to the Act of Uniformity, one the infliction on the poor of the fine of twelve pence prescribed for each offence by the law of 1560, the other, the promulgation of individual mandates, disobedience to which was to be punished by the Court of Star Chamber. The noblemen of the Pale, alarmed by such high- handed action, presented a petition against the measures taken for the suppression of their religion, praying that the toleration extended to them hitherto should be continued. In reply to their petition the Viscount Gormanston, Sir James Dillon, Sir Patrick Barnewall, and others were committed as prisoners to the Castle, and others of the petitioners were confined to their houses in the country, and bound to appear before the Star Chamber at the opening of the next term (Dec. 1605). Sir Patrick Barnewall, "the first gentleman's son of quality that was ever put out of Ireland to be brought up in learning beyond the seas" was the ablest of the Catholic Palesmen, and was sent into England at the request of the English authorities.

The appeal of these Catholic lords, backed[8] as it was by the danger of a new and more general rebellion, was not without its effects in England. In January 1607 the privy council in England wrote to Sir Arthur Chichester, Lord Deputy, that although "the reformation of the people of Ireland, extremely addicted to Popish superstition by the instigation of the seminary priests and Jesuits, is greatly to be wished and by all means endeavoured, still, a temperate course ought to be preserved." There should be no question of granting toleration, but at the same time there should be no "startling of the multitude by any general or rigorous compulsion." The principal men in the cities who show themselves to be the greatest offenders should be punished; the priests and friars should be banished, but no "curious or particular search" should be made for them; Viscount Gormanston and his companions should be released under recognisances, except Sir Patrick Barnewall who was to be sent into England; the Dublin aldermen should be treated in a similar manner but should be obliged to pay the fines, and the Protestant clergy should be exhorted to take special pains to plant the new religion "where the people have been least civil."[9]

But Chichester, Davies, Brouncker, and their companions had no intention of listening to the counsels of moderation. They continued to indict the poorer classes according to the clauses of the Act of Uniformity and to cite the wealthier citizens before the Star Chamber for disobedience to the royal mandates.[10] In Waterford Sir John Davies reported "we proceeded against the principal aldermen by way of censure at the council table of the province for their several contempts against the king's proclamations and the special commandments of the Lord President under the council seal of Munster. Against the multitude we proceeded by way of indictment upon the Statute of 2 Elizabeth, which giveth only twelve pence for absence from church every Sunday and holiday. The fines imposed at the table were not heavy, being upon some £50 apiece, upon others £40, so that the total sum came but to £400; but there were so many of the commoners indicted that the penalty given by the statute (twelve pence) came to £240 or thereabouts."[11] Punishments of a similar kind were inflicted in New Ross, Wexford, Clonmel, Cashel, Youghal, Limerick, Cork, and in all the smaller towns throughout Munster. In Cork the mayor was fined £100, and in Limerick more than two hundred of the burgesses were indicted, the fines paid by these being given for the repair of the cathedral.[12] Steps were also taken in Connaught to enforce attendance at the Protestant service. Five of the principal citizens of Galway were summoned before the court and fined in sums varying from £40 to £20, and punishments of a lesser kind were inflicted in other portions of the province. In Drogheda "the greatest number of the householders together with their wives, children, and servants," were summoned and fined for non-attendance at church. In Meath, Westmeath, Longford, King's County, and Queen's County the government officials were particularly busy.

But though here and there a few of the prominent citizens and of the poorer classes were driven into public conformity by fear of punishment, the work of winning over the people to Protestantism made little progress. In Cashel the Commissioners reported (1606) that they found only one inhabitant who came to church, and even "the Archbishop's (Magrath) own sons and sons-in-law dwelling there" were noted as obstinate recusants."[13] Brouncker, President of Munster, was particularly severe in his repressive measures, so much so that on his death (1606) his successors were able to announce "that almost all the men of the towns are either prisoners or upon bonds and other contempts," but they added the further information that many of those who had been conformable in his time had again relapsed. The Protestant Bishop of Cork complained (1607) that in Cork, Kinsale, Youghal, and in all the country over which he had charge no marriages, christenings, etc., were done except by Popish priests for seven years, that the country was over-run by friars and priests who are called Fathers, that every gentleman and lord of the country had his chaplains, that "massing is in every place, idolatry is publicly maintained, God's word and his truth is trodden down under foot, despised, railed at, and contemned of all, the ministers not esteemed -no not with them that should reverence and countenance them." "The professors of the gospel," he added, "may learn of these idolators to regard their pastors."[14] Sir John Davies with his usual keen insight placed the blame for the comparative failure of the Protestant clergy. "If our bishops, and others that have care of souls," he wrote (1606), "were but half as diligent in their several charges as these men [the Jesuits and seminary priests] are in the places where they haunt, the people would not receive and nourish them as now they do. But it is the extreme negligence and remissness of our clergy here which was first the cause of the general desertion and apostasy, and is now again the impediment of reformation."[15] The Catholics had protested continually against the proceedings under royal mandates as illegal, and their protests were brought before the English privy council by Sir Patrick Barnewall, who had been sent over to London as a prisoner. The judges in England condemned the proceedings in Ireland as unwarrantable and without precedent. Barnewall was allowed to return to Ireland in 1607, and the new method of beggaring or Protestantising the wealthier class of Irish Catholics was dropped for the time.

The king had been advised, too, to enforce the oath of supremacy in case of all officials of the crown. Though in the beginning of the reign of Elizabeth something had been done in that direction, yet, in later times, owing to the dangerous condition of the country Catholic officials were not called upon to renounce the Pope. As a result, when James ascended the throne many of the judges were Catholic, as were, also, the great body of the lawyers. In response to the advice from Ireland that judges who refused to attend church and to take the oath should be dismissed, and that "recusant" lawyers should be debarred from practising in the courts, James instructed the council to induce John Everard, a Justice of the Common Pleas, to resign or conform. The mayors and aldermen of the cities, too, had never taken the oath of supremacy. In 1607 the Lord Deputy and council of Ireland informed the privy council in England that, "most of the mayors and principal officers of cities and corporate towns, and justices of the peace of this country birth refuse to take the oath of supremacy, as is requisite by the statute, and for an instance, the party that should this year have been Mayor of Dublin, avoided it to his very great charges, only because he would not take the oath." The contention apparently was that the mayors not being crown officials were not bound to take the oath, but the lawyers decided against such a view, and steps were taken to imprison those mayors who refused, and to destroy the charts of recusant corporations. Still in spite of the attempted banishment of the clergy, the enforcement of attendance at church by fines, and the punishment inflicted on the officials who refused to take the oath, the Deputy and council were forced to admit that they had made no progress. "The people," they wrote (1607), "in many places resort to Mass now in greater multitudes, both in town and country, than for many years past; and if it chance that any priest known to be factious and working be apprehended, both men and women will not stick to rescue the party. In no less multitudes do these priests hold general councils and conventicles together many times about their affairs; and, to be short, they have so far withdrawn the people from all reverence and fear of the laws and loyalty towards his Majesty, and brought their business already to this pass, that such as are conformed and go to church are everywhere derided, scorned, and oppressed by the multitude, to their great discouragement, and to the scandal of all good men."[16]

Although the persecution of James I. was violent the Catholics were well prepared to meet the storm. The Jesuits had sent some of their best men to Ireland, including Henry Fitzsimon, who was thrown into prison, and after a long detention sent into exile, Christopher Holywood, James Archer, Andrew Morony, Barnabas Kearney, etc., and, although there were complaints that their college in Salamanca showed undue favour to the Anglo-Irish, this college as well as the other colleges abroad continued to pour priests into Ireland both able and willing to sustain the Catholic religion. The Dominicans and Franciscans received great help from their colleges on the Continent so that their numbers increased rapidly, and they were able to devote more attention to instructing the people. As in England, the young generation of priests both secular and regular, sent out from the colleges in France, Spain, and the Netherlands were much