A certain Dr. Craik was appointed by Elizabeth to Kildare in opposition to Dr. Leverous. The new bishop was far from being content with the honour that had been conferred upon him. Writing to his patron, Lord Robert Dudley, he complained that he was in continual and daily torment owing to the fact that he was bishop in a diocese where he could neither preach to the people nor could the people understand, and where he had no one to assist him. He succeeded in securing for himself the Deanship of St. Patrick's in Dublin, and was a strong suitor for the Bishopric of Meath. Not content with his revenues, he sold most of the episcopal lands in Kildare so that he reduced the diocese "to a most shameful state of poverty."[49] Finally, he went over to England to petition the queen for a remission of his fees, but he was thrown into the Marshalsea prison from which he was released only a few months before his death.[50] Donald Cavenagh was appointed by the queen to Leighlin (1567), where he devoted himself principally to enriching himself by disposing of the diocesan property; and John Devereux, who, according to Loftus, was most unfit owing to the fact that he had been deprived of the Deanship of Ferns "for confessed whoredom,"[51] was appointed Bishop of Ferns (1566). With men such as these in charge of the new religious movement it was almost impossible that it could succeed. In spite of the various royal commissions appointed between the years 1560 and 1564 to secure submission to the Acts of Supremacy and Uniformity, the people still clung tenaciously to the old faith. Though Elizabeth and her advisers were anxious to destroy the Catholic religion in Ireland they deemed it imprudent to do so immediately in view of the threatening attitude of O'Neill and of several of the other Irish and Anglo-Irish nobles. In case of the Act of Uniformity it had been laid down expressly that in places where the people did not understand Irish the service might be read in Latin, and as not even the people in Kildare knew English at this time,[52] it followed that outside of Dublin the Book of Common Prayer was not obligatory. Indeed outside Dublin, Meath, Kildare, and portion of Armagh very little attempt seems to have been made to put these laws into execution. From the draft instructions drawn up for Sir Henry Sidney in 1565 it is perfectly clear that outside the Pale territory zealous measures had not been taken to enforce the new doctrines, and that even within the Pale the authorities were not inclined to press matters to extremes. In the various agreements concluded between Shane O'Neill and Elizabeth, O'Neill was not called upon to renounce the Pope. It was thought to be much more prudent to pursue a policy of toleration until the English power could be placed upon a sound footing, and that if this were once accomplished the religious question could be settled without much difficulty.