It is certain that already before this time the rectory had been built, though not many years before, as Mr. Tustian had reported that there was no house on the glebe. Mr. Lang's use of the money that came into his hand was evidently for a legitimate object, though he had not the authority to so apply it. The currency, while it lasted, was a great burden to the vestry, being difficult of recovery when loaned out. What finally became of it is not known. What surprises us is, that even with this large amount on hand the vestry from year to year petitioned for various sums for defraying the current expenses of the church, and their petition was granted. The vestry were the more reckless about suits probably because they personally were protected, and even their private expenses paid while attending upon the cases. The governor and council, often having had their attention drawn to the matter, as above seen, evidently felt that there was need of an examination, and so ordered the vestry of St. James' to return to them the amount of assessments and other sums received within the last ten years since 1732. This they had a right to do, and evidently at times there was need of such scrutiny. The vestry immediately required their register to make out such an account and forward it.

How far the offertory was observed in those days we are not told, though there can be scarcely a doubt that the offering on Communion Sunday was the only one made. That there was one then is evident from the fact that the alms bason was presented by Mr. Hall for "ye perpetuall use." No demands were made on the

people except by the sheriff. Private gifts were, however, made; for at this time, as was done in the previous period, we find a gift of a handsome baptismal bowl provided for as a legacy. Another source of revenue was the fines laid on absent vestrymen, though these were not very numerous. The amount in each case was one hundred pounds of tobacco, recoverable in the County Court. Altogether the tone does not seem to have been so high as it had been, either because of the jarrings of the time and the restiveness of the people against Lord Baltimore's high assumptions, or because of the parish difficulties and irritation against their pastors. Mr. Lang was a man of peace and sought "to prevent future janglings and disputes" by a measure of conciliation. Also he was not a self-seeking man, as he was desirious of renting "Wrighton" on terms that would cut him off from all revenue, proposing that it should be rented for twenty-one years for the consideration that certain improvements should be made upon it. This was not accepted by the vestry, who required an immediate revenue.

But the authorities of the parish had not only tobacco to manage, and to turn over their capital from year to year at a heavy rate of interest; though in 1742 the rate was reduced one-half. They were a vestry for other things as well, for we find them at their old functions of endeavoring to restrain the immoral and to preserve the proprieties of life in the parish. The sin which was at one time common, when children, the fruit of unlawful miscegenation, were with both parents, the negro and the white, sold into

slavery, seems now to have been abated, the lowest classes apparently being lifted above that degree of degradation. There was, however, much cohabiting, and the vestry had occasion frequently to sit as a court for the trial of such persons. Their power did not extend beyond the admonishing of the culprits to separate. On one occasion we find them demanding of a man that he come forward and show his marriage certificate, and once we find the husband complaining of the bad conduct of his wife and her unlawful relations with some one else. In this way the vestry became a threat to evil doers, and doubtless in a large degree very often restrained men from open sin. The church also was regarded as the law's bulwark against a certain class of misdemeanors; for according to the law of 1723 not only was the minister compelled to read the ordinance against blasphemy, swearing, sabbath breaking, drunkenness and selling liquor on Sunday, but the swearing became a misdemeanor when it was done in the presence of a vestryman, church warden, and other persons named. It is to be hoped that the vestrymen and wardens were always so circumspect as not to render themselves liable to whipping post or stocks by swearing in their own presence. This was the punishment meted out, the offender not being a reputable person. In 1747 the vestry had both those instruments of shame and pain erected, evidently, near or at the church, for the order for them is given, without mention of places, along with an order for a church door, seats in the porch and church yard, and horse blocks. They were evidently regarded

as a convenient and helpful provision for church discipline. We see later how on one occasion they were used.

The vestry of course had the power of protecting the congregation in the time of worship, a power we find them exercising January 4th 1737 when the following order was passed:

"Whereas, sundry persons in the time of Divine service make a constant practice of running in and out of the church to the fire in the vestry house, to the great disturbance of the rest of the congregation; for prevention whereof for the future this vestry have ordered the sexton that before he tolls the bell he lock the vestry house door, and desire all persons to go out; and if any person refuse the sexton is ordered immediately to acquaint the church wardens therewith, who are ordered to do their duty by requiring all disorderly persons either to better behave themselves or depart from the church." This, it will be observed, was passed in mid-winter, and the reason why persons were so keenly anxious to go to the vestry house was, that there was no fire in the church, while a great glorious fire was roaring itself away in the vestry house chimney. They had evidently a keen regard to the proprieties of the house of God, and would not have the hour of worship disturbed. They were evidently a sturdy race, look at them as we will, whether as to religious earnestness or to physical endurance. There are a good many congregations now for whom it would be well if those old men could come forward and prescribe.

But it was not only in mid-winter they had trouble. We find in June 1747, a kindred evil

harassing their patient souls, and again we see the wardens, as officers of the peace, ordered to do their duty. This order was passed at that time: "That the church wardens do prevent the negroes from going in among the white people to disturb them, as frequently they have done, and to prevent their going in and out of the church in time of Divine service, as they often make a practice of it." This is interesting as showing the colored people less under restraint than we .could well have imagined them to be. They were at church and attended Divine service, but as they are to this day, they found themselves unable to sit still. And not only in church, but outside also, we find them moving about freely. going in and out among the white people, their masters, who were standing or sitting about in the church yard. Evidently also it was not one or two who did this, or only occasionally, for that would hardly have called for the vestry's action; nor were they moving about as servants to obey some order; but it was of their own free will, in numbers, frequently. This is an unexpected picture of old Maryland life, a degree of simplicity that we do not find now. For first the negro seldom or never comes to the white man's church, but has, because there only he feels free, a church of his own. Or if he should come, he would not be found moving about among the whites, but the few present would be off in a place to themselves, or perched upon the church fence; and they would file into the church after the white people were in. The relations of servant and master then were evidently not very rigid and stern; and while subserviency was