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 MARYLAND "'^ 
 
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 Roman Catholic Colony 
 
 STATED IN THREE LETTERS, \<^ 
 
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 FIRST PRINTED IN 
 
 Daily Pioneer, Saint Panl, IVtinnesota. 1 \ 
 
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MARYLAND NOT A ROMAN CATHOLIC 
 COLONY. 
 
 XjEtteie^ ^'I:E^ST. 
 
 From the St. Paul Pioiiter, December S, iSj4. 
 
 Bishop Gibbons, the intelligent prelate of the Roman Cath- 
 olic Church in Virginia, in his reply to Gladstone on Papal 
 Infallibility, uses this language : 
 
 " As to whether religious and civil liberty will suffer any^ 
 detriment from the Catholic Church, we can appeal with 
 confidence to the past, especially to the history of our own 
 country. The same spirit still animates and always will 
 animate the Catholic Church that dictated the memorable, 
 decree which wai passed by the General Assembly of Catholics 
 (Maryland), in 1649: ' No person whatsoever in this province 
 professing to believe in Jesus Christ, shall from henceforth be 
 any. ways troubled or molested for his or her religion, or in the 
 free exercise thereof, or any way compelled to the belief or 
 exercise of any other religion against his or her consent.' " 
 
 " They love a cause best who suffer for it most." 
 
The charter of Maryland granted to Lord Baltimore was 
 not a cJiarter of religious liberty^ but the very opposite. If any 
 one will take the time to examine, he will see that the instru- 
 ment provided that no chapel should be erected there unless 
 it was dedicated according to the laivs of the ChnrcJi of England. 
 The colony was not founded from a religious but a pecuniary 
 motive. The first settlers were sent out by a trading corpora- 
 tion. They were not, as is often stated, about two hundred 
 Roman Catholic gentlemen. Cecil, Lord Baltimore, in a letter 
 to Wentworth, afterwards the unfortunate Earl of Strafford, 
 says : 
 
 " By the help of some of your Lordship's good friends and 
 mine, I have sent a hopeful colony into Maryland, with a fair 
 and favorable expectation of good success, without any danger 
 of any great prejudice to myself, in respect that many others 
 are joined with me in the adventure. There are two of my 
 brothers with very near twenty other gentlemen of very good 
 fashion, and three hnndred laboring men T 
 
 These laboring men were mostly Protestants, as they took 
 the oath of supreme allegiance before sailing, and of the twelve 
 who died on the voyage, ten were Protestants. Thomas Corn- 
 wallis and Jerome Hawley who went out as Councillors of the 
 colony, were adherents of the Church of England. (i) 
 
 (i) Thomas Cornwallis, son of Sir William, grandson of Sir Charles, 
 Ambassador to Spain, returned to England after the restoration of monarchy, 
 and in 1676 died at Burnham Thorpe, Norfolk. His son, Rev. Thomas, was 
 a Rector in Suffolk, and died 1731. 
 
 Rev. William, son of Rev. Thomas, was also a Rector in Suftblk and died 
 17S6. 
 
 Rev. William, son of Rev. W., was a Rector in Kent, and died 1827. 
 
 Caroline Frances, the last of the line, daughter of Rev. William, the second, 
 the talented authoress of "Small books on^Great Subjects," died unmarried 
 in iS^. 
 
 A noble Protestant succession! 
 
 Councillor Jerome Havvlej died in 1638; his brother William was a Pro- 
 testant in the Assembly of 1650. His brother Henry, was Governor of 
 Barbadoes. 
 
Father Andrew White, a sincere Jesuit, after the expedition 
 had passed the usual custom house inspection, came aboard at 
 Isle of Wight. (i) In 1638 he says in his journal that he and 
 his associates were blessed by God, " for of the Protestants 
 who came from England this year, almost all have been con- 
 verted to the faith." 
 
 These conversions raised a great uproar in England, and on 
 December ist, 164.1, the House of Commons complained to the 
 King, of "another State moulded within this State, independent 
 in government, contrary in interest and affection, secretly cor- 
 rtipting the ignorant or negligent professors of religion.''' Soon 
 after this. Lord Baltimore, afraid that he might lose his lands, 
 wrote to the American Jesuits to remen^.ber that they had no 
 more privileges in that Province than in England. (2) Father 
 White thus alludes to Lord Baltimore's conduct: 
 
 " Occasion of suffering has not been wanting from those from 
 whom it was proper to expect aid and protection." 
 
 About the year 1642, Rev. Patrick Copland, a learned divine 
 of the Church of England, living at Bermuda's Isle, with others 
 embraced ^he views of Roger Williams upon "Toleration," and 
 about 1645, moved to Eleuthera, one of the Bahamas to enjoy 
 their religious views. They sent a message to the Puritans 
 of Virginia, whose pastor was the Rev. Dr. Harrison, subse- 
 quently Chaplain of Henry Cromwell, when Lord Lieutenant 
 
 (i) In 1645, Captain Ingle, commissioned by Parliament, appeared at Saint 
 Mary. Father White was taken prisoner, and sent to England, tried and 
 found guilty of teaching contrary to the statutes of England. He remained 
 in prison until January 7, 1648, when the "House mi Commons did concur 
 with the Lords in granting the petition of Andrew White, a Jesuit who was 
 brought out of America into England by force, in an English ship," and 
 ordered him to be discharged, provided he left the kingdom within fifteen 
 days. See House of Commons 'Journal. 
 
 (2) On October 7, 1642, he wrote these words : 
 
 " No ecclesiastic in the Province ought to expect, nor is Lord Baltimore, 
 nor any of his officers, although they are Roman Catholics, obliged in con- 
 science to allow such ecclesiastics any more or other privileges, exemptions, 
 or immunities for their persons, lands or goods than is bestowed h\ hi? 
 Majesty or officers to like persons in England." 
 
of Ireland, inviting them to cast in tiieir lot upon this Isle of 
 Patmos ; but these Puritans, after corresponding with Governor 
 Winthrop, of Massachusetts, decHned, and accepted an invita- 
 tion to Hve in Maryland. They landed on the Severn river, 
 and named their settlements PROVIDENCE, as Roger Williams 
 had already called his plantation in Rhode Island, but after- 
 wards it was called Annapolis. Stone, the Governor of Mary- 
 land, about thi^ time, was a Protestant from Virginia. 
 
 Owing to the entreaties of the friends of Williams and Cop- 
 land, the English House of Commons, on October 27th, 1645, 
 ^ ; ■' ordered ^'that the inJiabitants of Bermudas, and of all other 
 American plantations now planted or hereafter planted, should 
 without molestation or trouble, have and enjoy the liberty of 
 conscience in matters of God's luorshipy 
 
 Two years later. Parliament passed another act allowing all 
 persons to meet for religious duties and ordinances in a fit 
 place, provided the public peace was not disturbed. 
 
 The Maryland act of 1649, to which Bishop Gibbons alludes' 
 as the work of Catholics, was simply an outgrowth of the 
 English statutes, and passed under the strong Puritan influence 
 in Maryland. After all that has been said about its being an 
 Act for religious liberty, let us not forget that it provided that 
 any one who denied the Holy Trinity should be punished with 
 death ! 
 
 /' 
 
iLiETTElI^ SECOn^HD. 
 
 From St Paul Pioneer, December ij, iSj4. 
 
 " W. M.", the critic of my purely historical notice of an error 
 of Bishop Gibbons, that the Maryland Assembly of 1649 was 
 Roman Catholic, I feel quite sure, from the style, is a fellow 
 Philadelphian, a courteous gentleman, a sincere Christian, who, 
 after a severe mental struggle, left the Protestant Episcopal 
 Church and entered the Church of Rome ; a man who would 
 scorn to strip any church of the glory of any achievement, and, 
 although, as Shakspeare says, "jesters do oft prove prophets," 
 I do not think that he will ever so far forget his dignity as to 
 joke upon a serious subject, or to trifle with historical truth. 
 
 It is, therefore, with great pleasure that I remove the mis- 
 apprehensions of the first article, which was simply designed 
 to show that the majority of the first settlers of Maryland 
 were not Roman Catholics, and that the act of 1649, relative! 
 to religion, was passed by the influence of Protestants, and 1 
 was not an act of toleration in the full sense, as it provided 
 death for Unitarians. 
 
 " W. M." thinks I am not charitable, because I said Lord 
 Baltimore founded his colony not from religious but pecuniary 
 motives. Lord I^altimore tells us that he came to the New 
 World to benefit his fortunes. He did not profess to be a strict 
 religious man ; the woman who accompanied him to Virginia 
 was not his lawful wife ; one of his sons, who became 
 Governor of Maryland, was illegitimate. Upon the eve of his 
 first departure to America he stated in a letter to Wentworth, 
 
that he went to look after his investments. [See Ear/ o/ Straf- 
 ford's Letters. Dublin, 1740. Vol. I. p. 39.] His words are these: 
 
 " I must either go and settle it in better order, or else give it 
 over, and lose all the charges I have been at hitherto, for other 
 men to build fortunes upon ; and I had rather be esteemed a 
 fool by some, for the hazard of one month's journey, than to 
 prove myself one certainly for six years past, if the business be 
 now lost for the want of a little pains and care." 
 
 Newfoundland proving too rigorous, he sought a place where 
 the climate was milder, and the winters shorter, to establish a 
 commercial settlement like that in which he had been inter- 
 ested in the north. Am I uncharitable in saying, in 1874, just 
 what the projector of Maryland said in the Seventeenth Century?- 
 
 Sir James Grahame's remark, that it was the intention of 
 either Lord Baltimore, the father or the son to colonize Mary- 
 land with "'the persecuted votaries of the Church of Rome," 
 cannot be proved from any authentic document of that age. 
 
 Cecil, Lord Baltimore laughed at the idea of his colonists 
 being religious votaries. After the "Ark" and the "Dove" 
 sailed from Gravesend, some one raised the report that nuns 
 were aboard, and soldiers intended for Spain, "which," he says 
 to Wentworth, " I believe your Lordship will laugh at." The 
 ships were sent for by Admiral Pennington, and brought back, 
 and all the passengers of the " Dove," who were mostly labor- 
 ing men, took the oath of allegiance, which Lord Baltimore 
 had refused to take, in order to procure a settlement in 
 Virginia, and which oath Pope Urban the Eighth had charged 
 the Irish "rather to lose their lives than to take." 
 
 " W. M." says that as soon as they landed they took posses- 
 ion "for our Saviour and for our Sovereign Lord tJie King of 
 England,'' and planted a cross, and then he asks, "does that 
 look like the act of a Protestant colony?" 
 
 The country had been possessed years before. At the Isle of 
 Kent in Maryland, there was a Protestant settlement. Yow- 
 
ocomaco, named Saint Mary by Governor Calvert and Father 
 White, had for several years been a trading point for New 
 England vessels, and one of the principal traders there, after 
 the arrival of Governor Calvert, Henry Fleet, acted as his 
 interpreter, and became a member of the first legislature, and 
 was a Protestant. 
 
 While the first Governor at Saint Mary was a Roman Cath- 
 olic, the two Councillors, Hawleyand Cornwallis, were Protest- 
 ants. Marmaduke Snow, the prominent merchant, and Henry 
 Fleet, the interpreter, were also Protestants — "obstinate 
 heretics" is the term used by Father White. 
 
 Does this look like a Roman Catholic colony? 
 
 The colonists had no option in this matter of planting the 
 cross. It was the act of the Govenor, Lord Baltimore's son, 
 and Father White, his spiritual guide. 
 
 Now let us look at what "W. M." considers must be a '■'■merry 
 jokey 
 
 A. ^&\v years ago I searched the manuscript records in the 
 Maryland Capitol, at Annapolis, and read every work or pam- 
 phlet on Maryland known to be published, and I think it can 
 be proved that the Government of Maryland in 1649 was as 
 follows : 
 
 The Governor, Protestant, ...--. t 
 
 Councillors, Protestant, 6 
 
 Burgesses, Protestant, 9 
 
 16 
 Councillors, Roman Catholic, ------ 3 
 
 Burgesses, Roman Catholic, .-.-.. 5 
 
 S 
 
 About two-thirds of the Assembly of 1649 Protestants ! Is it 
 a "merry joke," as VV. M. says? 
 
 Maryland Assembly of 1650, Protestants 8, Roman Cath- 
 olics 4. 
 
 Is this another "joke," or is it sober fact? 
 
The only object I had in my previous communication was 
 the vindication of historical truth. If'W. M.' shall point out 
 any error, I will be truly thankful, for it has been my aim in 
 writing ncc falsa dicere, ncc vera rcticere. 
 
 In this discussion I do not propose to consider what Bancroft, 
 Sir James Grahame, or partisan pamphleteers have said, but 
 the writings of Lord Baltimore, the journals of Parliament, and 
 the charter and manuscript records of Maryland, the State 
 which was the birthplace of my father, and the home of some 
 of my ancestors for nearly two hundred years. 
 
 
IJE'T'^^EI^ TuiiEiiD. 
 
 From St. Paul Pioneer, Deceniber 20, 1874. 
 
 " W. M." has admitted that the charter of Maryland could 
 not be expected to secure religious liberty, emanating, as it did, 
 from the government of what he calls "persecuting England," 
 but intimates that the charter shows that Lord Baltimore was 
 actuated by a religious motive in founding the colony. 
 
 The charter simply uses the language of all charters of that 
 period, as may be seen by comparing it with the charter of 
 Carolana, A. D. 1629, granted to the Attorney General of Eng- 
 land, and proves nothing as to real motive: 
 
 CAROLANA, A. D. 1629. I MARYLAND, A. D. 1632. 
 
 " Whereas, our trusty and well be- 
 loved subject Sir Robert Heath, our 
 Attorney General, being excited with 
 a laudable zeal for the propagation of 
 the Christian faith." 
 
 "Whereas, our well beloved and 
 right trusty subject, Cecilius Calvert, 
 Baron of Baltimore, being animated 
 with a Idudable and pious zeal for ex- 
 tending the Christian religion." 
 
 The first recorded statement of Lord Baltimore relative to 
 toleration in Maryland, is found in his letter of 1642 to the 
 Jesuits settled there, which we alluded to in our first paper. 
 He tells them that they are not to expect any more privileges 
 in the colony than they had in England. 
 
 Maryland and England in 1642, then, occupied the same 
 attitude toivard Roman Catholics, if Lord Baltimore told the 
 truth. 
 
 "W. M."and '• E. D. N." both agree that the A.sscmbly 
 of 1649 was a turning point in the civil and religious history of 
 Marvland. 
 
10 
 
 The act of 1649, relative to religion, I have shown was 
 only an adaptation of a similar act, passed(i) in 1647, by the 
 Parliament of England, then intensely Puritan. 
 
 Rev. Thomas Harrison, the former pastor of the Puritans at 
 Providence, afterwards called Annapolis, speaks of the act of 
 1647 as " that golden apple, the ordinance of toleration." 
 
 As soon as possible, in 1648, he visited England, and won 
 the respect of Lord Baltimore ; and the next year, with the 
 consent of the Proprietor, the Maryland Assembly passed the 
 Act on Religion. 
 
 Charles, Lord Baltimore, in a letter to the Bishop of London, 
 speaking of the Maryland Act of 1649, calls it the "Act of 1647," 
 because shaped after the English statute of that year. 
 
 After a fight between the Royalists and Puritans near Anna- 
 polis, their difficulties were settled in 1657, by the Croimvelliati 
 Commissioners making a compact with Lord Baltimore " that 
 he would never assent to the repeal of a law established here- 
 tofore in Maryland by his Lordship's consent, whereby all 
 persons professing to believe in Jesus Christ, have freedom of 
 conscience there." That law, so dear to the Puritans, zvas the 
 Act of i6/\<g, which they had used their influence to enact. 
 
 It remains proved from the three articles written, I think, 
 that the Maryland Assembly of 1649, which passed what Bishop 
 Gibbons calls a memorable Act of Religion, was not Roman 
 Catholic in sentiment. 
 
 (i) The phraseology of the English statute that " Holy Church shall have 
 all her rights and liberties", passed into the Maryland Statutes as early as 
 1638. That " Holy Church" was the Church of England, in the eye ot the 
 law, and no other. 
 
fT. 
 
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