Letters of Missionaries, p. 77. "The Catholics who live in the colony are not inferior in piety to those who live in other countries; but in urbanity of manners, according to the judgment of those who have visited the other colonies, are considered far superior to them." More than a hundred years later the Catholics retained a superiority, according to Updike's Appendix to McSparran, 1752: "The Catholics, having the start in point of time of the after settlers, are also to this day ahead of them in wealth and substance; by which means the first and best families are for the most part still of the Roman communion," p. 492. [Sidenote: Note 19, page 248.] The act passed in 1704 was renewed in 1715 and still in force in 1749. I cite from Ogle's Account of Maryland, of the latter date, a manuscript at Landsdowne House, numbered 45, folio 199. In No. 61 at Landsdowne House is a decision of the Attorney-General in England in 1605 that Jesuits may be expelled from Maryland by order of the queen if aliens, but not if they are subjects. The various eighteenth-century enactments against Catholics will be found in Bacon's Laws of Maryland, _passim_. MS. 15,489, British Museum, cites some of these severe laws and the proceedings taken under them. Strong petitions against these measures were signed by Charles Carroll and others. [Sidenote: Note 20, page 249.] Gabriel Hawley, Robert Evelin, and Jerome Hawley, appointed to places in Virginia, appear to have been Catholics and partisans of Baltimore. Aspinwall Papers, i, page 101, note. [Sidenote: Note 21, page 250.] Baltimore's letter bears date February 25, 1637, and is in the Record Office, Colonial Papers, xiv, No. 42. The memorial apparently sent with it is No. 49 in the same volume. Baltimore proposes to reward Windebank for his assistance, and he sets down the very manner in which the secretary is to approach the king with a diplomatic falsehood. Both the letter and memorial are printed in Maryland Archives, Council Proceedings, pp. 41, 42. [Sidenote: Note 22, page 251.] The act was one of those that for some reason of expediency was never read a third time, but was condensed into what would now be called an omnibus bill. The act is given in Bacon's Laws, and is compared by Bozman with Magna Charta. Bozman regards this law of 1639 as an attempt to establish the Roman Catholic religion. [Sidenote: Note 23, page 252.] A copy of the ordinance as printed separately at the time is in the Lenox Library. It is reprinted in Churchill's Voyages, viii, 776. [Sidenote: Note 24, page 254.]