Rich. Harwood two pounds;" a total of thirtyfour pounds sterling. The plate at this time obtained by the fruits of this "pious and godly desire," is, with the loss of one piece, still in use in the parish. As we shall see, other pieces of valuable plate came to the parish by private gift within a few years from this time and are still retained. The old pewter service soon ceased to be mentioned in any inventory given.

Among the items in the account above mentioned is one for nine locks for pews. This seems like an anomaly. For the church was built and afterwards was sustained, by a general tax laid upon all except those incapable of labor; the vestry in one instance having the power to make the assessment. The church would therefore apparently belong to all equally without any reserved rights, a free church in its most perfect manifestation. On the other hand the contrary was the fact to the degree that later down in the history we find it a misdemeanor, with the penalty of corporal infliction attached, for persons to "intrude" in others' pews. The pew doors were locked, and as it was the time of the old high back institution, there was probably not much intrusion done. The pews, it would seem, were regarded as the private possessions only of a few of the wealthier planters. Pews added at private cost might well be regarded as the private possession of those who were at the whole expense, as was sometimes the case. A free gallery also was an idea embodied in the plans for the church; and the wardens and vestrymen had their official seats to which strangers, especially

distinguished ones, would be invited. Even in the Quaker meeting, it is said, there were places allotted for the dignitaries of the colony when they might be willing to grace the assembly with their presence.

With all these allotments, however, the church was not at first too small for the public demands. Rather there was jealousy on the part of the the provincial authorities that the edifice was too large, and the vestry had to make their report that such was not the fact. The desire expressed was that the church should be considered as open to all, an order passed by the vestry in 1698 reading "that ye church wardens give notice to ye constables and other persons within this parish, (except Quakers) to come to church every Sabbath day" a rather uncertain action on their part; for if it was an invitation why did they not invite the Quakers, and why were the constables called into use? It sounds more like a dim echo of other days when church going was obligatory and they would constrain if they could. The Quakers were, it is to be remembered, a cherished class at this time, at any rate in the mind of William III. and so they were not to be offended even by a seeming invitation. There were also Roman Catholics, as well probably as Christians of other names, residing in the parish. They were all "invited." The Quakers, it is true, had then their own meeting houses, which the others had not; but this was not a sufficient reason; for two years after this the church made a subscription to support a missionary among them in Philadelphia. Possibly the Quakers in Maryland were regarded as hopelessly incorrigi

ble and too hardened to come in.

They were at

How

any rate not antagonized by an invitation. far the rest of the world heeded we are not told, only we know that soon the church had to be increased in size.

All this time the Governor and council kept a strict surveillance over the vestry's actions, making inquires as to the expenditure of moneys and requiring a copy of the record of their proceedings. The inference to be made, however, from the records, is that there was no occasion for fault; for down to the period to which we have come, and for a considerable time afterwards the whole tone of the administration was exceedingly worthy. Though acting under the law they evidently rejoiced in the law, and were thankful for the blessed opportunities that the law alone could at that time have provided, of worshiping God in His holy house under the guidance of a duly ordained minister. Everything was done decently and in

order.

Immorality for the first time found something like an effectual check; and domestic misery growing out of the conjugal infidelity, which so alarmingly prevailed, was in some measure removed, as its cause was rebuked and held up to indignation and scorn. In the establishment Maryland received, as the unanimous voice of its representatives again and again declared, what was in the highest degree necessary for its moral, social and religious welfare.

CHAPTER VI.

THE FIRST RECTORSHIP.

The rectorship of St. James' parish was first filled by a man in every way qualified to affect the parish permanently for good, the Rev. Henry Hall. He was inducted May 7th, 1698 by Gov. Francis Nicholson, and continued to direct the affairs of the parish till the year 1722, a period embracing many exciting episodes in Maryland church life, in which Mr. Hall bore a prominent part. The form of the induction was as follows, à form greatly changed in the later days of the colony: "Gentlemen, the bearer hereof is ye Rev. Mr. Henry Hall, who is sent by the Right Honorable and Right Reverend Father in God, Henry, Lord Bishop of London, in order to officiate as a clergyman of the Church of England in this his majestie's province. I do, therefore, in his majesties name, appoint the said Mr. Henry Hall to officiate as a clergyman of ye Church of England in St. James' parish in Ann Arrundel County.

Given under my hand and seale att ye port of Annapolis this seventh day of May in ye tenth yeare of ye reigne of our Sovereigne Lord, William ye third, by the grace of God of England,

Scotland, France and Ireland King, Defender of ye faith, Annoq. Dom. 1698.

To ye vestrymen of St. James' Parish in Ann Arrundel County.

This it will be observed, was entirely the work of the Governor, who, under the present law and condition of things, exercised the power of presenting and inducting The function had belonged to the Lord proprietor under his charter, though of course he had never exercised it; and by the Act of Establishment the right was conferred upon the Governor. Afterwards when the province was restored to Lord Baltimore, though for many years the governor continued to induct, under the Act, yet finally Lord Baltimore fell back upon his chartered privileges, and the act of induction ran in his own name and the party presented was of his own choice. This was in harmony with the custom of England at that time, and with the common rule now when patrons present absolutely to livings; though there has been much agitation for the purpose of modifying the law within the last few years, and of bestowing some right and influence upon the parishioners in the choice of their ministers, a concomitant of the general development of liberal views in English life. Political views in Maryland were always liberal, and consequently the same agitation took place here more than a hundred years ago.

For the system was found in Maryland, as it has been found everywhere else, liable to the greatest abuse, and was the occasion of great crying evils through the whole colonial period. For unworthy men, finding it to their advantage