The Project Gutenberg EBook of The Olden Time Series, Vol. 3: New-England
Sunday, by Henry M. Brooks
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Title: The Olden Time Series, Vol. 3: New-England Sunday
Gleanings Chiefly From Old Newspapers Of Boston And Salem, Massachusetts
Author: Henry M. Brooks
Release Date: January 9, 2006 [EBook #17483]
Language: English
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_THE OLDEN-TIME SERIES._
16mo. Per vol., 50 cents.
* * * * *
There appears to be, from year to year, a growing popular taste for quaint
and curious reminiscences of "Ye Olden Time," and to meet this, Mr. Henry
M. Brooks has prepared a series of interesting handbooks. The materials
have been gleaned chiefly from old newspapers of Boston and Salem, sources
not easily accessible, and while not professing to be history, the volumes
contain much material for history, so combined and presented as to be both
amusing and instructive. The titles of some of the volumes indicate their
scope and their promise of entertainment:--
CURIOSITIES OF THE OLD LOTTERY.
DAYS OF THE SPINNING-WHEEL.
SOME STRANGE AND CURIOUS PUNISHMENTS.
QUAINT AND CURIOUS ADVERTISEMENTS.
LITERARY CURIOSITIES.
NEW-ENGLAND SUNDAY, ETC.
* * * * *
"It has been the good fortune of the writer to be allowed a peep at the
manuscript for this series, and he can assure the lovers of the historical
and the quaint in literature that something both valuable and pleasant is
in store for them. In the specialties treated of in these books Mr. Brooks
has been for many years a careful collector and student, and it is
gratifying to learn that the material is to be committed to book
form."--_Salem Gazette_.
* * * * *
_For sale by all Booksellers. Sent, post-paid, upon receipt of price.
Catalogues of our books mailed free._
TICKNOR & CO., BOSTON.
THE OLDEN TIME SERIES
* * * * *
NEW ENGLAND SUNDAY
"_Sunday is the golden clasp that binds together the volume of the
week._"--LONGFELLOW.
"_What greater calamity can fall upon a nation than the loss of worship?
Then all things go to decay._"--EMERSON.
"_There are some moody fellows, not a few,
Who, turn'd by Nature with a gloomy bias,
Renounce black devils to adopt the blue,
And think when they are dismal they are pious._"
HOOD.
"_Sundays observe; think when the bells do chime
'Tis angel's music._"
HERBERT.
THE OLDEN TIME SERIES.
GLEANINGS CHIEFLY FROM OLD NEWSPAPERS OF BOSTON AND SALEM, MASSACHUSETTS
SELECTED AND ARRANGED, WITH BRIEF COMMENTS
BY
HENRY M. BROOKS
* * * * *
New-England Sunday
"Old and new make the warp and woof of every moment. There is no thread
that is not a twist of these two strands. By necessity, by proclivity, and
by delight, we all quote."--EMERSON
[Illustration: T AND CO]
BOSTON
TICKNOR AND COMPANY
1886
_Copyright, 1886,_
BY TICKNOR AND COMPANY.
* * * * *
_All rights reserved._
=University Press:=
JOHN WILSON AND SON, CAMBRIDGE.
INDEX OF NAMES.
PAGE
AGASSIZ, PROFESSOR L. 15
Andrew, Charles A. 43
Atkinson, Edward 15
BARNARD, THOMAS, D.D. 21
Beecher, Rev. H.W. 6
Bentley, William, D.D. 10, 11
Blanchard, Benjamin 20, 21
Bolles, Lucius, D.D. 21
Bonaparte, Napoleon 20
Brisset, Citizen 49
Burns, Robert 21
CABOT, JOS. S. 20
Chase, Philip 46
Churchill, Mr. 35
Cleveland, George 43, 46, 48
Coggin, Jacob 32
Crowninshield, John 43
Culver, Mr. 33
EMERSON, R.W. 58
Endicott, Governor John 33
Endicott, Samuel 20
FELT, REV. JOS. B. 8, 9, 18
Freeman, Nehemiah 22
Frothingham, Nathaniel 46, 48
GLOVER, MR. 34, 35
Guppy, Reuben 18
HODGES, CAPTAIN BENJAMIN 11
Hopkins, Daniel, D.D. 9, 21
Hopps, John Page 62
INGERSON, NATHANIEL 40
JACOBS, JOHN 32
Jefferson, Thomas 13
Johnson, Richard M. 47, 49, 50
KING CHARLES I. 37
King George II. 38
King George III. 38
King James I. 37
Kittredge, Dr. Benjamin 43, 46
LANE, DAVID 32
Le Favre, Mr. 10
Le Sage 40
Lord, William 18
MCCLURE, MR. 34, 36
Mitchell, Judge 34, 36
NEAL, DAVID A. 43
OSGOOD, BENJAMIN 32
PAINE, THOMAS 49, 56
Parker, Mr. 10
Peele, Willard 46, 48
Peters, Hugh 9
Phillips, Stephen C. 43, 46
Pickman, Dudley L. 46, 48
Pingree, David 43
Preston, Mr. 65
Prince, Rev. John, LL.D. 21
Putnam, Perley 43, 46, 48
SALTONSTALL, LEVERETT 43
Smith, Jonathan 15
Smith, Susan 15
Spurgeon, Rev, C.H. 6
Stearns, Charles 21
Story, Franklin H. 43
Swan, Mr. 10
TALMAGE, REV. DR. 6
Treadwell, John W. 43
Trumbull, Jonathan 15
Tucker, Gideon 46, 48
VOSE, MR. 34
W----, REV. MR. 41
Washington, George 1
Waters, Joseph G. 43
Waters, Stanley 10
West, Nathaniel, Jr. 43
White, Stephen 46
Whiting, Samuel 32
Wright, Fanny 56
[Illustration]
NEW-ENGLAND SUNDAY.
SEEING in an old paper that General Washington was stopped by a
"tythingman" in Connecticut in 1789 for the "crime" of riding on Sunday, we
were naturally led to think about the "Sabbath question," as it is
sometimes called. We find the account referred to in the "Columbian
Centinel" for December, 1789.
THE _PRESIDENT_ AND THE _TYTHINGMAN_.
The President, on his return to New-York from his late tour,
through Connecticut, having missed his way on Saturday, was
obliged to ride a few miles on Sunday morning, in order to gain
the town, at which he had previously proposed to have attended
divine service.--Before he arrived, however, he was met by a
Tythingman, who commanding him to stop, demanded the occasion of
his riding; and it was not until the President had informed him
of every circumstance, and promised to go no further than the
town intended, that the Tythingman would permit him to proceed on
his journey.
* * * * *
This Sunday question has been so often discussed of late years, and the
opinions expressed on the same are so diverse, that it may be well to print
a few selections on the subject from some of the old newspapers, that those
who are interested may see, as a matter of curiosity, if for no other
reason, what views have been entertained within the past century, more
especially in New England, in reference to Sunday.
In a Salem paper of 1775 the following notice appeared:--
WHEREAS the sober and thoughtful People of this Town are much
displeased by the great Noise and Disturbance made in the
Streets, on Saturday and Sabbath Day Evenings. It is earnestly
desired that all Heads of Families would keep their Children and
Servants at Home, on those Evenings, and thereby greatly
contribute to the Quiet of the Town and Peace of the Inhabitants.
The appearance of Essex Street in Salem at the present time on Saturday
evening would seem to indicate that "heads of families" do not now "keep
their children and servants at home."
* * * * *
From a communication in the "Massachusetts Centinel," April 30, 1788,
"riding on the Sunday" is held to be a "flagrant crime."
_For the_ CENTINEL.
AS the devoting one day in seven to religious purposes is a
bounden duty we owe to God our creator, and a most reasonable law
of our Commonwealth--to see people riding on the Sunday in
pursuit of their worldly affairs, is so disgusting to the man of
true principle, that the neglect of our executive authority of so
flagrant a crime, is to be lamented. The common practice of a Mr.
C----fl----n of H-pk----n is notorious on this account. Would not
wish to traduce the character of any man, but would only query,
whether such conduct is not highly reprehensible, and deserving
the cognizance of the magistrate.
SUFFOLK.
* * * * *
This is not at all strange from the point of view from which Sunday was
then regarded. Indeed many people feel about the same now. They would have
the old laws enforced in regard to riding and neglect of public worship.
They have fears that the day may degenerate into a European Sunday, with
prayers in the morning and amusements in the afternoon and evening.
The changes in the past fifty years in reference to Sunday have indeed been
very great, but we think they arise chiefly from a reaction from the too
strict Puritanism of the past. While we would not have the day too strictly
kept, we yet have no sympathy with that class of minds who think there
should be no "day of rest" or no time set apart for religious exercises or
church services, but would have all days exactly alike.
* * * * *
According to the "Salem Mercury" of Aug. 12, 1788, the ministers of
Connecticut, in convention, publish an address on the "increasing
negligence of the Publick Worship of God," etc.
SALEM, AUGUST 12.
The Ministers of the State of Connecticut, convened in General
Association, have published a serious, sensible, plain Address to
the People of the Churches and Societies under their pastoral
care, on the subject of the increasing negligence of the Publick
Worship of God; which they consider as one of the most painful
and alarming, among the various instances of declension and
immorality, which at the present time threaten the very existence
of religion in this country.--"In what manner," says the Address,
"does this evil affect the political interests, the essential
wellbeing, of the community? All the branches of morality are
indissolubly connected. From one breach of moral obligation to a
second, to a third, and to all, the transition is easy, necessary
and rapid. From negligence of the duties we owe to God, the
passage is short to contempt for those we owe to men. The
Sabbath, in the judgment of reason and of revelation, is the
great hinge on which all these duties are turned. When the
ordinances of this holy day are forsaken and forgotten, the whole
system of moral obligation must of course be also forgotten; the
great, substantial and permanent good, of which religion is the
only source, is effectually destroyed; the political peace and
welfare of a community, the salvation of the human soul, the
infinitely benevolent designs of redeeming love, the institution
of the means of grace, and the obedience and sufferings of the
Son of God, are frustrated and set at nought. Thus, by one
effectual blow of sin, and the friends of sin, are all the great
and valuable interests of mankind overthrown."
* * * * *
Although our remarks are confined to America, we may mention that it has
been stated by some of our own countrymen who have visited London that
Sunday is generally as well observed there as in New England; yet we find
in the "Salem Gazette" of Nov. 23, 1785, that the attendance on public
worship in London was then rather small as compared with what might have
been seen in Boston at the same date. But that was before the days of the
"sensation" preachers, as they are called,--Spurgeon, Beecher, Talmage, and
men of that stamp, who now draw crowds of people, many of whom are not
always the most religious in the community, but who love excitement rather
than quiet contemplation.
LONDON,
_Sept._ 13. Sunday being a day of rest, 739 horses were yesterday
engaged on _parties of pleasure_.
In fifty churches, eastward of Temple-bar, the congregations
amounted, on an average, to _seven_ for each church in the
morning, and _five_ in the afternoon. This shews the state of the
Christian religion in the metropolis to be far better than could
be expected!
1785.
* * * * *
The following extract from the "Belfast Patriot" of 1825 shows how the
"Lord's day" was regarded in 1776 in the "District of Maine."
FIFTY YEARS AGO. At a town meeting, held on the common, on the
south end of lot No. 26, probably where the meeting house now
stands, on the east side of the river, in Belfast, Oct. 10th,
1776, the town then having been incorporated two years--among
other things "to see if there can be any plan laid to stop the
Inhabitants from visiting on Sunday." "Voted, That if any person
makes unnecessary vizits on the Sabeth they shall be Lookt on
with Contempt untill they make acknowledgement to the Public."
* * * * *
Houses of worship were formerly "as cold as a barn."
Notwithstanding all the comforts and conveniences of modern places of
worship, to say nothing about the more interesting preaching and other
exercises, some people consider it a hardship to be obliged to attend even
one service on Sunday. How was it in "old times"? Our ancestors were
obliged to conform to the prevalent custom of going to meeting whether they
liked it or not. The law did not then excuse any one from attendance at
public worship, except for sickness. Not to be a "meeting-goer" in those
days was to range one's self with thieves and robbers and other outlaws. No
matter if the meeting-house was cold, and there was danger of consumption;
it was apparently "more pleasing to the Lord" that a man should get sick
attending services in "his house" than by staying away preserve his health.
Mr. Felt, in his "Annals of Salem," says: "For a long period the people of
our country did not consider that a comfortable degree of warmth while at
public worship contributed much to a profitable hearing of the gospel. The
first stove we have heard of in Massachusetts for a meeting-house was put
up by the First congregation of Boston in 1773. In Salem the Friends'
Society had two plate-stoves brought from Philadelphia in 1793. The North
Church had one in 1809; the South had a brick Russian stove in 1812. About
the same date the First Church had a stove and the Tabernacle had one also.
The objections that [to heat churches] was contrary to the custom of their
hardy fathers and mothers, [and that it] was an indication of extravagance
and degeneracy, had ceased to be advanced. Not a few remember the general
knocking of feet on cold days and near the close of long sermons. On such
occasions the Rev. Dr. Hopkins used to say, now and then: 'My hearers, have
a little patience, and I will soon close.'"
Mr. Felt says that Hugh Peters (one of the ministers of the First Church)
was represented by an English painter as in a pulpit with a large assembly
before him, turning an hour-glass and using these words: "I know you are
good fellows, stay and take another glass."
* * * * *
The Lord's Day in Connecticut in 1788.
ANECDOTE.
A Gentleman in the State of Connecticut, regularly attended
publick worship on the Lord's day with all his family: On the
Sunday evening he always catechised his children and servants on
the principles of religion, and what they heard the minister
deliver from the pulpit. He had a negro man who never could
remember a note of the sermon, though otherwise smart. At last
his master peremptorily told him he would on Monday morning tie
him up and flog him. Next Sunday evening, when interrogated, he
had forgotten all: On Monday morning his master executes his
threat so far, as to tie him up. The fellow then cried out, O
master spare me, for I remember something the minister said. What
is it? said the master. The fellow replied, "_This much may
suffice at this time._" His master was so pleased with his wit
that he forgave him.
_Salem Mercury_, August 12.
* * * * *
From the Rev. Dr. Bentley's notes, edited by Stanley Waters, printed in the
"Salem Gazette," we learn that even in old times people occasionally
absented themselves from public worship on the Lord's Day.
Under date of 1791 we read,--
Jan. 23. No singing through the whole day--not even an attempt.
Mr. Le Favre Swan & Parker promised their assistance, but by
drawing a prize of £300 in the Lottery they have been detained
from Public Worship.
And in 1792,--
Mch. 11. Sunday. The Ship Grand Turk burdened 550 Tons sailed
this day for India, Capt. B. Hodges.
The previous invitations given to the principal Gentlemen of the
Town & the fame of a ship built in the Town & furnished with
Sails from our own manufactories urged a curiosity so strong that
few people were left in our houses of worship. Weather fine.
Thus we see that pecuniary success and pleasant weather were as influential
in 1792 as they are in 1886 in diverting individuals from their ordinary
religious privileges.
* * * * *
The following extracts from the "Salem Impartial Register" of July 27,
1801, will perhaps have interest when considered in connection with some
circumstances which have taken place in Salem within a year or two:--
_THE CONNECTICUT SABBATH._
IN ancient days, 't was God's most sacred will,
To give his law on Sinai's lofty hill,
Whose top terrific issued clouds of smoke,
And thus, amidst the flames, th' Eternal spoke;
Six days, said he, (and loud the same express'd)
Shall men still labor, and on the seventh rest:
But here alas! like yon great pious town,[A]
They break his law, and thus prefer their own:
"And let it be enacted further still,
That all our people strict observe our will:
Five days and half shall men and women too
Attend their business, and their mirth pursue.
But after that, no man without a fine,
Shall walk the streets, or at a tavern dine.
One day and half 'tis requisite to rest,
From toilsome labor, and a tempting feast.
Henceforth let none, on peril of their lives,
Attempt a journey, or embrace their wives:
No Barber, foreign or domestic bred,
Shall e'er presume to dress a lady's head.
No shop shall spare (half the preceding day),
A yard of Ribband, or an ounce of Tea.
Five days and half th' inhabitants may ride
All round the town, and villages beside;
But, in their travels, should they miss the road,
'Tis our command they lodge that night abroad."
From hence 'tis plainly seen how chang'd indeed,
That sacred law which GOD himself decreed!
In this one act they think to merit heav'n,
By taking half a day from six to add to seven.
[A] _Boston--where a similar law was formerly enforced with rigour._
_"One Man esteemeth one day above another; another esteemeth
every day ALIKE. Let every man be fully persuaded in his own
mind."_ Romans xiv. 5.
* * * * *
The _old_ custom of opening Barbers' Shops in this Town on Sunday
ceased yesterday, in consequence of the determination of the
Grand Jury to make presentment of all such violations of the
Sabbath. Cautions have also been given to the Horse Letters,
against loaning any Horses or Carriages on Sunday; and there
appears to be a very serious and wise determination in the
"_Gentlemen_ of the Grand Jury" to put a stop to those shameful
practices, which have for twenty years disgraced the most sober
and quiet Town in Massachusetts! _Laus Deo!_ There will be no
more horses killed now of a Sunday in going to Boston, either by
_lack of bating_, or by _hard driving_! It is whispered, that the
public are indebted, for this salutary reform, to the covert
exertions of a _ci-devant_ PREACHER, who lacking the ability to
_lead_ his _wakeful_ flock formerly, is now determined to _drive_
all within his Circuit, into the pale of obedience, and thereby
make up for former Sins of Omission. The Federalists predicted
the loss of Religion, should Jefferson be President. We certainly
have a good _Sample_ (thus early under his administration) that
its state will be improved.
* * * * *
Although doubts have often been expressed as to the authenticity of certain
Connecticut "Blue Laws," it is probable that many laws which have
sometimes been referred to as such were in the early days of the colony
actually in force,--as the following, which we find in an old paper. They
are certainly not much stronger than laws of the time in Massachusetts.
No one shall be a freeman, or give a vote, unless he be
converted, and a member in full communion, of one of the Churches
allowed in this dominion.
No one shall travel, cook victuals, make beds, sweep house, cut
hair, or shave, on the Sabbath day.
No woman shall kiss her child on the Sabbath, or fasting-day.
No one shall run on the Sabbath day, or walk in his garden, or
elsewhere, except reverently to and from meeting.
No one shall read common prayer books, keep Christmas, or set
days, make minced pies, dance, play cards, or play on any
instrument of music, except the Drum, Trumpet, or Jewsharp.
No food or lodging shall be offered to a Quaker, Adamite, or
other heretic.
If any person turns Quaker, he shall be banished, and not
suffered to return but on pain of death.
No Roman Catholic priest shall abide in the dominion; he shall be
banished, and suffer death on his return.
Some years ago, a law-book which had belonged to Jonathan Trumbull,
containing the early statutes of Connecticut, was in the possession of a
Boston gentleman,[1] who informs us that at the end of the volume, in
manuscript, were found reports of "Brother Jonathan's" adjudications of
small cases which he tried as "justice of the peace." Among them was one
where "His Majesty's tythingman" entered a complaint against Jona and Susan
Smith for a "profanation of the Sabbath;" namely, "That on the ---- day of
---- during Divine Service on the Lord's Day _they did smile_." The
culprits were adjudged to be guilty of the offence, and severally fined
"five shillings and costs." This book was shown to the late Professor
Agassiz, who examined it with great interest and then made the following
remark: "I find here evidence of the difference between the Calvinism of
Switzerland and the Calvinism of America. I was brought up in that faith. I
went to meeting in the morning, I danced with the parson's daughter on the
green in the afternoon, and I played whist with the parson in the evening."
[1] Edward Atkinson, Esq.
The legislature of Massachusetts in the year 1760 passed the following
laws in relation to Sunday and to the proper observance of Saturday
evening:--
"Whereas it is the Duty of all Persons, upon the Lord's-Day
carefully to apply themselves publickly and privately to Religion
and Piety, the Prophanation of the Lord's-Day is highly offensive
to Almighty God; of evil Example and tends to the Grief and
Disturbance of all pious and religiously disposed persons.
Therefore that the Prophanation of the said Day may be fully
prevented: Be it further enacted, That no Person whatsoever shall
keep open their Shops &c. &c.--do or exercise any Labour nor any
Sport, Game Play or Recreation on the Lord's Day or any part
thereof &c. &c. under penalties of not exceeding twenty shillings
for every offence."
Travelling was also prohibited, and it was enacted,--
"That if any Person or Persons shall be recreating, disporting or
unnecessarily walking or loitering, or if any Persons shall
unnecessarily assemble themselves in any of the Streets, Lanes,
Wharves, High-Ways, Commons, Fields, Pastures or Orchards of any
Town or Place within this Province upon the Lord's Day, or any
Part thereof, every Person so offending shall forfeit and pay
the sum of five shillings and upon a second Conviction bound for
good behaviour,... If any Persons being able of Body and not
otherwise necessarily prevented shall for the space of one Month
together absent themselves from the Publick Worship of God on the
Lord's Day, they shall forfeit and pay the sum of ten shillings.
"And whereas many Persons are of opinion that the Sabbath or Time
of religious Rest, begins on Saturday evening, therefore to
prevent all unnecessary Disturbance of Persons of such Opinion,
as well as to encourage in all others a due and seasonable
Preparation for the religious Duties of the Lord's Day: Be it
further enacted, That no Person shall keep open any Shop,
Ware-House or Work-House or hawk or sell any Provisions or Wares
in Streets or Lanes of any Town or District, or be present at any
Concert of Musick, Dancing or other Publick Diversion on the
Evening next preceding the Lord's-Day, on Pain of forfeiting ten
Shillings for each Offence, &c."
Wardens were to be appointed in all the towns and districts to see that
these laws were duly enforced. All existing laws on the Sabbath were at
that time repealed, but some of the laws then passed are still in force.
The following is from Felt's "Annals of Salem:"--
1676.
April 20th. "Ordered by ye Selectmen yt the three Constables doe
attend att ye three great doores of ye meeting house every Lord's
day att ye end of sermon, boath forenoone and afternoone and to
keep ye doors fast and suffer none to goe out before ye whole
exercise bee ended, unless itt be such as they conceive have
necessary occasion and to take notice of any such as shall
presume to goe forth as above said and present their names as ye
law directs. Ordered that all ye boys of ye towne are and shall
bee appointed to sitt upon ye three paire of staires in ye
meeting house on the Lord's day and Wm. Lord is appointed to look
to the boyes yt sitt upon ye pulpit staires and for ye other
staires Reuben Guppy is to look to and order soe many of ye boyes
as may be convenient and if any are unruly to present their names
as ye law directs."
On Sundays, P.M. when sermon is ended, the people in the
galleries come down and march two abreast up one ile and down
another until they come before the desk, for _pulpit they have
none_. Before the desk is a long pue where the Elders and Deacons
sit, one of them with a money box in his hand, into which the
people as they pass, put their offerings, some _1s._, some _2s._
or a half crown, or _5s._, according to their ability and good
will, after this they conclude with a psalm.
While in 1814 in some parts of Massachusetts and New Hampshire the
tithingmen felt obliged to issue an address of warning to the public, in
Boston in 1815 Sunday seems to have been well observed. We copy two notices
from the "Salem Gazette."
_To the Public._
AS the profanation of the Lord's Day is inconsistent with the
welfare of society and a gross violation of the laws of the
State; therefore we the undersigned, being appointed Tithingmen,
give notice to the public, that we are under oath, and it has
become our indispensable duty to prosecute all, who wilfully
violate the laws with respect to the Lord's Day.
And we hereby request all persons, to abstain on the Lord's Day
from travelling, from worldly business and amusement, and thus
relieve us from the painful necessity of prosecuting for a
violation of the laws of the State.
[_Signed by the Tithingmen of Concord, N.H. Salem, N.H. Bradford,
Ms. Andover, Reading, Tewksbury, Beverly, Manchester, Hamilton,
Ipswich, and Wilmington._]
Aug. 6, 1814.
* * * * *
BOSTON JUNE 1.--At the meeting on Monday last, the town of Boston
evinced its good sense by voting to postpone the choice of
_Tythingmen_ till the first Monday of March next. We venture to
assert, that in no district in the universe, of the extent and
population of Massachusetts, is the Sabbath more decently and
_sincerely_ observed.
* * * * *
Law against keeping barber's shops open on Sunday morning in Salem in
1804:--
SUNDAY LAW IN SALEM--BARBERS' SHOPS 80 YEARS AGO.
Correspondence of the Salem Gazette.
BOSTON, Aug. 5.
About 1804 your Selectmen ordered that after a given date no
barber's shop should be kept open on Sunday morning. There was no
appeal from their mandate. The fatal last Sunday arrived; the
customers of the esteemed Benj. Blanchard, whose shop was at the
upper part of Essex street, opposite the Endicott and Cabot
mansions, came as usual to have their hair tied; it was the epoch
of queues, and it was necessary to their aspect in church that
their back hair should be artistically bound with ribbon and
their heads nicely pomatumed, even though, like Bonaparte, they
shaved their own beards. This last Sunday it was observable that
each gentleman, in his turn, after being barbered, instead of
hurrying off as usual, resumed his seat. As the second bell began
to ring, the last customer was accomplished, and the whole
company rose from their chairs, filed out into Essex street,
formed a line in front of Mr. Blanchard's shop, and gave three
rousing cheers; then, like Burns's "Twa Dogs, each took off his
several way," some to Dr. Barnard's North Church, some to Dr.
Hopkins's, Dr. Bolles's, or Dr. Prince's First Church.
_Salem Gazette_, August, 1885.
* * * * *
The Middlesex Sabbath Association meet in November, 1815, but find nothing
to do. No Sabbath-breakers reported, probably.
SABBATH ASSOCIATION.
WHEREAS the Association in the county of Middlesex, for aiding in
carrying into effect the Laws of this Commonwealth against the
violation of the Sabbath, met at Concord in November last,--and
finding nothing which required further proceedings at that time,
thought fit to adjourn. This is to give notice, that the meeting
of said Association stands adjourned, to meet at Concord, at the
former place of meeting, in Hamilton's Hotel, on the first
WEDNESDAY in February next, at ten o'clock A.M.
A general attendance is requested.
CHARLES STEARNS, _Per Order_.
_Lincoln, January_ 11, 1816.
_Columbian Centinel_.
The following notice from the "Columbian Centinel" shows that rapid
driving on the Lord's Day was forbidden in Boston as lately as 1817:--
POLICE OFFICE.
_Boston, July_ 12, 1817.
COMPLAINTS having been made at this office of dangers and
disturbances arising from the rapidity with which carriages are
driven on the Lord's Day, special persons have been selected to
take notice of this indecorous conduct, that the law on the
subject may be rigidly enforced. It is forbidden to drive, during
Divine Service, or while the inhabitants are going to or
returning from their several houses of public worship, any
carriage at a greater rate than a walk or moderate foot pace; and
masters and mistresses are responsible, if the servants are
unable to pay the penalty incurred by them in this offence.
NEH. FREEMAN, _Superintendent._
* * * * *
Making hay on Sunday is here condemned in some very choice lines.
--> There is much more PIETY than POETRY in the following
stanzas:--And though the employment condemned, cannot occur for a
season at least, the MORAL inculcated we trust, will have a
tendency to prevent other breaches of Holy Time.
_THE PIOUS FARMER._
SHOULD it rain all the week and the Sundays prove fine,
Though others make hay, yet I'll not work at mine;
For, I don't think, for my part, such sun-shine was given,
Us mortals to lure from the path-way to heaven.
Some to work on the Sabbath will make a pretence,
That taxes are high, and they can't pay their rents;
But my rents and my taxes I'll still hope to pay,
Though on sun-shiny Sundays I do not make hay.
For this shall my heart never call me a sinner,
While I still hope in God I shall ne'er want my dinner;
To lay up a store, I'd try every fair way,
But on Sundays, though sun shines, I will not make hay.
Some plead in excuse, that, not waiting for Monday,
Great battles are won, though they're fought on a Sunday!
At famed Waterloo too,--there's none greater than it,
But then, 'tis well known, the lost Tyrant began it.
'Tis a custom with me to spend godly that day;
But while French go to war, and the English make hay,
Though the season proves wet, and hay gets in but slowly,
Yet I would not do other than keep the day holy.
Far, far be from me, to ape those saving Elves,
Who rob God of his due, to grow richer themselves;
But be mine the pursuit, which all good men approve,
To strive to be rich in the Regions above.
If it rain all the Week, then on God I'll recline,
And not work on Sunday, although the sun shine:
In this Faith deeply rooted, no ills I forbode,
That a man's seldom poorer for serving his God.
_Columbian Centinel_, Nov. 27, 1816.
* * * * *
From the "Essex Register," Salem, May 18, 1822, we learn that there had
been trouble caused by ill-bred young men congregating at the public
corners on Sunday evening, and also that some females had behaved badly at
that time.
One of those ill bred and riotous fellows, who have become
notorious for their bad conduct of late, at the corners of our
streets, was arrested by one of our most vigilant constables, at
the corner of North and Essex streets, on Sunday evening last,
carried before a magistrate, committed to prison, and bound over
for his future good conduct. Our municipal authorities, and all
others concerned in bringing this person to punishment, deserve
the thanks of their fellow-citizens. The town of Salem, once so
distinguished for the purity of its manners and the good order of
its society, has been disgraced of late, by outrages upon the
peace and quiet of the community, committed by noisy assemblages
of young men at the public corners--and even _females_ have been
seen to exhibit a demeanor in the streets disreputable to the
town, and disgraceful in the highest degree to themselves. This
conduct should receive not only the discountenance, but the
decided reprehension of the respectable part of the community.
Every citizen is interested, and is moreover bound to manifest
his interest by his acts, in bringing every offender to prompt
and condign punishment. The stake which every one has in the good
order of the community, is great--it behoves, then, every one to
exert himself to re-establish and preserve it.
* * * * *
In 1819 in New York there were loud complaints of the violation of the
Sabbath, as we see by an account taken from the "Salem Gazette."
NEW-YORK, JULY 14.
_VIOLATION OF THE SABBATH._
A few weeks since, a meeting of the citizens was called, to
devise some efficient means to suppress the violation of the
Sabbath. A committee was appointed to report a plan for that
purpose. I wish to inquire what that committee have done, and
when another meeting is to be called to receive their
report.--The evil still remains, and is certainly accumulating
under the most aggravated forms.--Our churches are nearly
deserted on the Sabbath, while every place of amusement and
pleasurable retreat is thronged. Good authority states the
numbers that frequent Brooklyn every Sabbath, at from ten to
twenty thousand, and a proportionable number may be computed to
visit every other island and place of resort in the vicinity. We
have forty-five churches, and a population of one hundred and
twenty thousand; admitting one thousand to attend each church, it
follows that seventy-five thousand violate that command of the
Apostle which requires Christians "not to forsake the assembling
of themselves together." Let the citizens organize societies to
suppress the violation of the Sabbath and all other vice and
immorality.
* * * * *
"Sabbath-breakers" had multiplied to such an extent in 1815 that
conventions were held in many of the counties in Massachusetts to see what
could be done in reference to the evil. We have a report of the Essex
convention at Topsfield, Oct. 4, 1815. The Committee say, among other
things,--
Although most men, even if they have no regard for the Divine
Being or the welfare of society, when they know that
Sabbath-breaking is offensive to the great body of the community,
will, from regard to themselves, refrain from it, yet there are
some abandoned individuals, who are so lost to all proper regard
even for themselves, as well as their Maker, and their
fellow-men, that in violation of laws, human and Divine, and in
direct opposition to the wishes of the community, they still
continue to travel and labour upon the Sabbath.
Such persons ought _surely_ to be prosecuted, and made to feel
that they cannot violate the laws of the Commonwealth, and
profane the Sabbath with impunity.
If their conduct is suffered to continue, others will be
emboldened to follow their example; the evil will again increase,
and eventually become as great as before.
But if they find that they cannot profane the Sabbath without
being subjected to the trouble, shame and expense of a penal
prosecution, this enormous evil, which has so long been
undermining the best interests of the community, and drawing
down upon us Divine judgments, will be prevented. For past
experience has fully demonstrated, that wherever the laws are
prudently, and at the same time promptly and faithfully executed,
the evil will cease.
And among the Resolves passed by the Convention we find these,--
III. Resolved, that we earnestly recommend to Tythingmen, Civil
Officers and the friends of the Sabbath in every town, to
prosecute, or cause to be prosecuted, without distinction and
without delay, all, who are travelling without sufficient reason,
or in any way wilfully violating the laws respecting the Lord's
Day.
V. Resolved, that we recommend to all the friends of order, to
circulate as extensively as possible, such tracts and pamphlets
as are calculated to promote the due observance of the Lord's
Day.
Voted, that the Clerk be requested to send a copy of the doings
of the Convention, to the Editors of the public papers in Boston,
Salem, Newburyport and Haverhill, and that they be requested to
publish the same in their respective papers.
A full account of this convention can be found in the "Salem Gazette," Oct.
31, 1815. It does not appear that there was any disturbance of public
worship to complain of, only many people neglected to attend the meetings,
or walked or rode for pleasure on the Lord's Day.
* * * * *
In the same month and year the "Worcester Ægis" gave expression to opinions
on the question of "Sabbath-breaking" which we think accord more with
modern ideas than do those of the Essex convention. The views of the "Ægis"
probably represented the average liberal sentiment of that day.
_WORCESTER, OCT. 25._
_BREACH OF THE SABBATH._
At the late session of the S.J. Court at Northampton it was
decided that a justice of the peace could not issue a warrant for
a breach of the Sunday laws against an offender that is not an
inhabitant of the county where the offence is committed, but that
he must be prosecuted only before a grand jury; and that justices
of the peace could not issue warrants, nor sheriffs serve them,
on the Lord's day, for any breaches of those laws. Damages were
awarded against a justice, a tythingman, and a sheriff, upon the
latter principle.
Upon this decision we congratulate the public. It has taken a
formidable weapon from the hands of those petty tyrants, who are
labouring to revive the reign of religious persecution. We trust
we shall no longer see the Sabbath trespassed upon by these
_official harpies_, who, instead of spending the day as they
ought, in worshiping God, confessing their own manifold sins, and
praying that they may be endued with a more christian temper, are
riding or walking the highway, "seeking whom they may devour,"
and gratifying at once their malice and their avarice, by
plundering their fellow-citizens, and filling their own pockets.
In some towns they have been stationed at every turn of the road,
ready to dart out upon the traveller, like a spider from the
corner of his web. We rejoice at every occurrence which checks
this persecuting spirit.--Those who know us, know that we
respect the Sabbath and its holy institutions: for this very
reason we reprobate conduct which has a direct tendency to bring
these institutions into contempt. In all ages, the
_anti-christian spirit_ of _christian professors_ has done more
injury to the cause of religion, than the attacks of its declared
enemies. Real Christianity cannot flourish by persecution.
Excessive rigour defeats the very purposes it is intended to
subserve. In time there will be a re-action, and men will go to
the opposite extreme--religion and morals will be as much too
lax, as they were before too strict.
In no part of the world is the sabbath so scrupulously observed
as in _New-England_. As we keep it, it resembles more the _Jewish
Sabbath_, than the Sabbath of all other parts of Christendom. We
had much rather see this nice punctiliousness, than that
indifference which prevails in some places. But we think there is
such a thing as _drawing the cord too tight_--so tight that it
will be in danger of snapping in sunder! The good habits of our
countrymen, and the increasing regard which is entertained for
religion, will be a sure guaranty of the respectful observance of
the Sabbath. There are very few men in the community, who dare to
outrage public feeling by a wanton violation of the solemnity of
the day. We have excellent laws to punish those who disturb the
devotions of any society or individual. Let these laws be put in
execution without fear, favour or affection. But for the rest,
let religion take care of itself--it needs no assistance from the
feeble arm of the magistrate.
* * * * *
Tythingmen's Notice.
WE the subscribers, Tythingmen of the several towns annexed to
our names, having taken the Oath of Office, it becomes our
indispensable duty to see the laws of this Commonwealth, "for the
due observation of the Lord's Day," faithfully executed; which we
are determined to do as far as may be in our power. We,
therefore, call on all persons to abstain from the violation of
said laws; as they would avoid "the several penalties annexed to
the several offences therein described," and save us from the
painful necessity of a prosecution, which otherwise must
immediately follow.
} Tithingman of Bedford in
DAVID LANE, } behalf of himself and five
} others.
} Tithingman of Westford
BENJ. OSGOOD, } in behalf of himself and
} four others.
} Tithingman of Carlisle in
JOHN JACOBS, } behalf of himself and one
} other.
} Tithingman of Bilerica
SAM'L WHITING, } in behalf of himself and
} nine others.
May 27th, 1815.
* * * * *
Lord's Day.
NOTICE is hereby given, that the Middlesex Convention for
suppressing violations of the Laws of the Commonwealth, relative
to the Sabbath, stands adjourned to the third Wednesday in May,
at Hamilton's Tavern in Concord, at 10 o'clock, A.M.
JACOB COGGIN, _Sec'y_.
N. B.--It is particularly requested that all the Clergy, and
others in the county, who feel interested in the object would
attend. may 13, 1815
THE SABBATH. An ecclesiastical council was lately convened at Kingsbury,
N. York, to decide a controversy which had originated between the minority
and majority of the Baptist Church, in Kingsbury, respecting an observance
of the Christian Sabbath. One of the Elders of the Church, Mr. Culver, had
written, preached and published a discourse, which, in the opinion of the
Council, amounted to a full and complete denial of all Scriptural
authority, for observing a day as a Christian Sabbath. The Council, after
stating the reasons, which in their opinion, conclusively proved the
obligation of the Christian to observe the Sabbath, recommend an union
between the parties to this controversy, and if the majority do not comply,
the Council deem it their imperious duty, to recognize the minority as the
regular Baptist Church.
In a former paper, we alluded to the manner in which the Sabbath was
regarded by our ancestors. It appears, that the following special
instructions on this subject were given to Gov. Endicott, by the
New-England Plantation Company.
"And to the end, the Saboth may bee celebrated in a religious
manner, we appoint, that all that inhabite the plantation, both
for the general and particular employment, may surcease their
labor, every Satterday throughout the year, at three of the clock
in the afternoone, and that they spend the rest of the day in
catechising and preparation for the Saboth, as the minister shall
direct."
_Salem Observer_, Aug. 4, 1827.
In the "Salem Register" of Oct. 11, 1820, we find the report of the trial
of a man charged with the crime of Sabbath-breaking by delivering milk to
his customers. The presiding judge (Mitchell) seems to have made a very
sensible address to the jury on this occasion. Probably the surest way to
bring about speedily the much-dreaded "European Sunday" would be for some
person or persons to prosecute such individuals as they happen to know who
violate certain obsolete Sunday laws.
_Law Intelligence._
COMMONWEALTH VS. GLOVER.
This was an appealed case. The justice before whom it was
originally tried, imposed a fine on Glover, who appealed to the
Common Pleas. It was tried at Dedham on the 21st ult.
The complaint was that said Glover had been guilty of the crime
of Sabbath breaking, by delivering milk to his customers in
Boston on the 25th June last. The evidence to support the
complaint was from two gentlemen, Messrs. M'Clure and Vose. They
testified, that on the 25th June last they walked out in company
at 5, A.M. to see if they could discover any persons delivering
milk from carts--that they had not been long in pursuit, before
they descried a man, who descended from his vehicle, with a milk
vessel, and poured milk from it, which he delivered to a family
in their presence.--They approached him--enquired his name, and
from whence he came. He answered, from Quincy, and his name was
Glover.--They asked if he was in the habit of bringing milk to
Boston on the Sabbath. He told them he had been when the weather
was very hot. This was the evidence.
The complaint being for doing labour on the Sabbath in the county
of Norfolk, which was not labour of _necessity_ or _mercy_.
Churchill, for Defendant, in cross examining the witnesses,
enquired why they rose at so early an hour, on the 25th June, and
went to walk? They answered that it was partly to exercise, and
partly to perform their duty as professors of religion. They said
they had made up their minds that the moiety of the fines they
expected to receive, they would give to some charitable
institution.
The defence rested on two points--_First_, That no crime or act
was proved to have been committed in Norfolk county--_Secondly_,
If it should be proved that the act complained of had been
committed, it was an act of _necessity_ and _mercy_.
Counsellor Churchill entered with much spirit into the cause, and
evinced that he had bestowed upon it much thought and labour. He
gave an elaborate history of the Sabbatical Institution, and
stated the various opinions and laws as to the division of holy
time. He said that many families in Boston, both poor and rich,
depended on milk to feed their children--that a large proportion
of the people had no conveniences for keeping it from Saturday
night till Monday morning; that those who had no other way of
disposing of their milk, but by delivering it to those who would
suffer without it, performed an act embracing both _necessity_
and _mercy_; that those who sat up all night for the purpose of
being up before day, to fatten on those who were performing the
before-named charitable act, were like the Jews of old, who, when
the Saviour of mankind raised the dead and restored the blind to
sight, cried out, Crucify him! the Jews were but the M'Clures of
the present day.
The Judge (MITCHELL) charged the jury, that, if they had doubts
whether any offence were proved to have been committed, within
the county, they must acquit; or, if otherwise, and they were of
opinion that it was necessary to deal out milk on the Sabbath in
extreme hot weather, they must acquit. He stated that his
neighbours bought milk of him, and took it on Sunday as on other
days, and thought it no crime. He did not cast up the score,
receive the money and rub out the chalks on that day; but
apprehended that his conduct was virtually the same as that
charged upon the defendant. The defendant pursued his regular
course, and in doing so, he saved his property from waste, and
relieved many from disappointment and distress. The clergy ride
from town to town on the Sabbath, and the physicians ride without
molestation. The Sabbath is a day of rest--but in the exercise
of its duties, reason is to be regarded. Such worldly concerns as
can well be done on other days, ought not to be done on the
Sabbath--but if an ox fall into a pit, he must be taken out; that
if a clergyman has agreed to exchange with a brother, he may as
well ride a few miles on the Sabbath as to make a parade of going
on Saturday night.
The jury returned a verdict of--NOT GUILTY.
* * * * *
OBSERVANCE OF THE SABBATH. There has been lately, in some of the Boston
papers, a discussion of the question, whether the sailing of a steam boat
on the Sabbath is not a profanation.
We allude to this subject, at the present time, not for the purpose of
taking a side in the controversy, but merely to show in what manner this
day was formerly noticed in England, and our own country.
In England, during the reign of James the first, it was lawful for his
subjects to indulge in certain sports, such as dancing, archery, leaping,
vaulting, may-games, whitsun ales, and morris dances, on _Sunday_ after
evening service. But it was not lawful to have bear-baiting, bull-baiting,
interludes, and bowling.
In reign of Charles 1st a statute was passed, prohibiting a meeting out of
the parish, on the Lord's day, to enjoy these sports. A statute was
afterwards passed, prohibiting carriers and drovers from travelling, and
butchers from slaughtering or selling on this day. Afterwards all
tradesmen, artificers, workmen, laborers, or other persons, were prohibited
from exercising their callings on this day, excepting works of necessity
and charity, and dressing and selling meat in families, inns, cook-shops,
&c. selling milk before nine in the morning, and after four in the
afternoon, _selling mackerell_ before or after divine service, and
excepting also forty watermen, who may ply between Vauxhall and Limehouse.
By a statute of George 2d fish carriages were allowed to pass on Sundays,
whether laden or empty. During the reign of this King, the Court decided in
favor of a Baker, charged "with baking puddings and pies on the Lord's day
for dinner." The court considered the case as falling within the exceptions
of works of necessity and charity. "That it was better that one baker and
his men should stay at home, than many families and servants." Under George
3d Bakers were prohibited from making, baking or selling, excepting between
nine in the morning and one in the afternoon, and the person requiring the
baking carried or sent it to the place where it was to be baked. A law was
afterwards passed, permitting bakers to work, so far as may be necessary in
setting or superintending the sponge, to prepare the dough for the next
day's baking.
The provisions of the Colony and Province laws, on this subject, were
embodied in our State law of 1792, which prohibits every person from
keeping open his shop, ware-house, or work-house, on the Lord's day, &
from doing any labor or work, excepting that of necessity and charity, and
from attending concerts of music, dancing, &c. It likewise prohibits
travelling by drovers, teamsters, &c. visiting taverns, &c. during the time
included between the midnight preceding and the sun-setting of the Lord's
day. It likewise prohibits games, diversions, recreations on the land or
water, on the evening next preceding or succeeding the Lord's day. Under
the Colonial government, it was for some time made a question when the
Sabbath should be considered as commencing; but in 1645 it became a custom
to regard the evening of the last day of the week as the beginning of the
Sabbath. Several clergymen however considered Saturday afternoon as the
commencement of holy time.
The following extracts from our town records will show in what manner the
Sabbath was observed by our pious ancestors.
"1644.
"Ordered, that twoe be appointed every Lord's day, to walk forth
in the time of God's worshippe, to tak notice of such as either
lye about the meeting-house, without attending to the word or
ordinances, or that lye at home, or in the fields, without giving
good account thereof, and to tak the names of such persons, and
to present them to the magistrate, whereby they may be
accordingly proceeded against."
"1677.
"Whereas, there hath been several complaints of several persons
that doe profane the Sabbath, by unseasonable walking abroad even
at the time of publique service, &c.--the Selectmen have agreed
each of them to take their turns, with the constables to walk
abroad on the Lord's day, both forenoon and afternoone, morning
and evening, to redress such miscarriages as they shall at any
time meet withal."
But the following license granted by the selectmen in 1672, shows a much
greater liberality than is exhibited in these days.
"1672.
"Nathaniel Ingerson is allowed to sell beer and syder by the
quart, for the tyme whyle the farmers are a building of their
meeting-house, and _on Lord's days_ afterwards."
_Salem Observer_, July 14, 1827.
* * * * *
The interest, which is now felt in the subject of the Sabbath, renders the
following article, respecting the curiosity of Le Sage, worthy the
attention of the reader. It was extracted from a review of Le Sage,
published in Scotland about twelve years ago.
"At the time we are now speaking of the Sabbath was observed at
Geneva, with a gloom and austerity of which we, in Scotland can
probably form a more correct notion than the inhabitants of any
other country in Christendom. Le Sage felt some curiosity to know
whether the author of Nature still continued to impose on himself
the same law that originally marked the institution of the day of
rest. It would have puzzled the first philosopher in Europe to
think of any method by which this question could be brought to
the decision of experiment: but the ingenuity of our young
enquirer soon suggested an experiment.--He measured, with great
care, the increase of a plant day after day, in order to
discover whether it would cease growing on the Sabbath. The
result could not fail to solve the difficulty, and to convince
the young man, that though the work of Creation might terminate,
the work of Providence is never interrupted."
_Salem Observer_, 1829.
* * * * *
Sunday in Salem in 1838.
SALEM AND THE SABBATH.
On our way to church in the quiet city of Salem recently, a
stranger overtook us, and inquired where the Rev. Mr. W---- was
to preach that morning? We answered that we were going to his
church, and would show him a seat. For which he expressed his
thanks and immediately remarked, that he had travelled recently
nearly over all our country, and nowhere had he witnessed such
entire abandonment of all secular avocations on the Sabbath. It
seemed like a different country, and made him feel the
significance of the name of that ancient town--Salem, City of
Peace.--_Christian (Boston) Monitor_.
Fifty years ago hardly any one thought of absenting himself or herself from
public worship. People went to church as a matter of course, partly from a
sense of duty, and partly from habit; and this is still the case to some
extent. The majority of thoughtful persons of all religious persuasions are
agreed upon one point, and that is, it is desirable to have Sunday set
apart as a day of rest and change from the ordinary cares and business of
life. From a sanitary point of view this rest is no doubt of the highest
importance. All people, moreover, who desire to have quiet for religious
worship should at least not be disturbed. Public opinion ought to be
protection enough; but unfortunately it might not be, so that laws to such
an extent as is necessary for this purpose should be in force. But the idea
entertained by certain fanatics, that no one should walk or ride for health
and recreation, or even engage in any innocent occupation, on Sunday, is so
absurd as not to deserve a moment's consideration.
* * * * *
In 1829 a futile attempt was made to put a stop to the delivery of Sunday
mails, one result of which was the holding of a number of public meetings
in Salem, the reports of which we take from the papers.
Meetings were also held in Boston and New York.
PUBLIC MEETING.
At a very numerous and respectable meeting of the citizens of
Salem, "_opposed to Legislative interference in respect to the
religious observances of Sunday_," held at the Town Hall, Dec.
27, 1828, PERLEY PUTNAM, Esq., was called to the chair, and Dr.
BENJAMIN KITTREDGE, appointed Secretary.--The object of the
meeting having been stated by the Chairman, it was
_Voted_, That Messrs. George Cleveland, Leverett Saltonstall,
Stephen C. Phillips, John W. Treadwell, Perley Putnam, Nath'l
West, jun., Franklin H. Story, John Crowninshield, Jos. G.
Waters, Charles A. Andrew, David Pingree, and David A. Neal, be a
committee[2] to consider and report at an adjournment of the
meeting, what measures it is expedient to take for the purpose of
carrying into effect the objects of the meeting.
The meeting was then adjourned for one week.
[2] The committee appointed consisted of Episcopalians, Unitarians, and
Universalists.
* * * * *
At the adjourned meeting on Saturday evening Jan. 3, 1829, the
Committee reported the following Resolutions, which were
unanimously adopted:--
_Resolved_, That the observance of Sunday as a day of religious
worship and instruction is eminently adapted to extend the
knowledge and influence of truth and virtue, and thus to improve
the character and increase the happiness of individuals and of
the community.
_Resolved_, That under no circumstances has religion excited such
general interest, as when, not rendered odious by legal
restraints, it has addressed its claims for support to the
understandings and consciences of men.
_Resolved_, That a "_system of regulations_" for the purpose of
enforcing religious observances is opposed to the principles of
religious liberty and to our form of civil government; and it is
to be feared that any attempts to introduce such regulations will
re-act in consequences detrimental to the interests which it may
have been intended to promote.
_Resolved_, That neither the precepts of Christianity nor the
design of religious observances are incompatible with the prompt
and faithful discharge of the various duties which belong to our
social and civil relations; and the urgency of such duties may
frequently render it of importance to every individual to receive
or transmit intelligence with the least possible delay.
_Resolved_, That for the necessary accommodation of the
Government and citizens of this widely extended country, an
arrangement of the mails, by which letters and packages are
forwarded and delivered with the utmost despatch and safety, has
been for a great length of time maintained under the vigilant
superintendence of the Postmaster General; and such arrangement,
while it is productive of innumerable advantages to the
Government and to the citizens, is not allowed to interfere with
the public religious services on Sunday.[B]
_Resolved_, That any change in the present arrangement of the
mails which shall have the effect to subject to increased delay
and hazard the communication between distant parts of the country
is impolitic; and if authorized by Congress for the sole purpose
of enforcing religious observances, will be an exercise of power
for the accomplishment of an object not recognized by the
Constitution, and contrary to its spirit and the intentions of
its framers.
_Resolved_, That if Congress should prohibit the forwarding of
mails and the delivery of letters on Sunday, individuals and the
Government will be obliged to resort to such temporary
arrangements for transmitting intelligence as their respective
exigencies may require; and such temporary arrangements, while
they will be attended with increased expense, will be productive
of far greater inconvenience and disturbance to the religious
public, than can justly be complained of under the present
system.
_Resolved_, That a committee be appointed, who shall be
instructed to prepare a memorial to Congress expressive of the
views of this meeting, whenever in their opinion, circumstances
shall render it expedient to present such memorial; and such
memorial shall be submitted by them for approbation, at a meeting
to be called for that purpose.
_Resolved_, That the committee appointed in conformity to the
foregoing resolution, shall be authorized to call future
meetings, to correspond with citizens of other towns, and
generally to take such measures as they may deem expedient for
the purpose of carrying into effect the objects of this meeting.
The following gentlemen were appointed a committee to perform the
duties specified in the two last resolutions, viz. George
Cleveland, Dudley L. Pickman, Willard Peele, Perley Putnam,
Philip Chase, Stephen White, Gideon Tucker, Nath'l Frothingham,
Stephen C. Phillips. The Committee was authorized to fill any
vacancies that may occur in their number.
_Voted_, That an attested copy of the proceedings be published in
the several newspapers in this town, and in one or more of the
newspapers in the city of Washington, and that an attested copy
be also forwarded to the Post Master General.
The meeting was then dissolved.
PERLEY PUTNAM, _Chairman_.
BENJ. KITTREDGE, _Secretary_.
[B] _Extract from Regulations respecting Post Offices_.--"At Post
Offices where the mail arrives on Sunday, the office is to be kept
open for the delivery of letters, &c. for one hour or more after
the arrival and assorting of the mail; but in case that would
interfere with the hours of public worship, then the office is to
be kept open for one hour after the usual time of dissolving the
meeting for that purpose."
A very large meeting of citizens of New York, opposed to the
proposition to discontinue the mails on Sunday, was held at New
York this week. A similar meeting has also been held at Boston.
* * * * *
SABBATH MAILS.
SALEM, (Mass.) Feb. 9, 1829.
_To the Hon. Richard M. Johnson, Chairman of the Committee on the
Post Office and Post Roads, Washington._
SIR:--The subscribers, a committee appointed at a meeting of the
inhabitants of this town, on the 3d January last, to take such
measures as they may deem expedient to oppose any attempts to
interfere for religious purposes with the transportation of the
Mails and opening the Post Offices on Sunday, have read with
pleasure the report of the Committee of the Senate on that
subject.
Previous to receiving that report, they were about petitioning
Congress--and the public sentiment in this place is so universal
against an interference for religious reasons, that a very
respectable and numerous subscription could readily have been
obtained.--But the report from the Senate represented the subject
in so powerful a light--demonstrated so clearly the want of power
in the government to legislate for the reasons given by the
petitioners, and showed so conclusively, that if they had the
power, they certainly had not the ability to determine for all
the people of the United States, what God's law was--that we
have concluded it would not be necessary at the present session
of Congress to take any further steps in the business. We have
thought, however, that tho' constituting but a small part of the
United States, yet it might not be uninteresting to the
committee, to know how much in accordance with our views are the
sentiments expressed in their report and to assure them for
ourselves, and those whom we represent, that we shall at all
times consider them engaged in the highest and most momentous
acts of legislation, whenever their efforts shall tend to prevent
an interference of the religious with the civil power--all union
between church and state--all attempts of religious zealots to
enforce by law, what _they_ may term divine truth.
You will please to convey to the gentlemen of the committee, our
sense of their proceedings, and for yourself, sir, accept the
assurance of our respectful consideration.
GEORGE CLEVELAND,
GIDEON TUCKER,
DUDLEY L. PICKMAN,
WILLARD PEELE,
PERLEY PUTNAM,
NATHANIEL FROTHINGHAM.
* * * * *
The following item is from the "Observer" of Jan. 21, 1829:--
THE REPORT OF THE SENATE ON THE SUNDAY MAILS. The Portsmouth
Advertiser has attacked this Report, "tooth and nail," imputing
to it an influence as disastrous as that which attends the
writings of Tom Paine or Citizen Brisset. The writer states, that
the Senate by adopting it, "has virtually declared, that the laws
of Almighty God are no rule for human legislation." We will give
one more extract from these remarks, to enable our readers to
form a judgment of the writer's character. He must certainly
belong to that unfortunate class of the community, for whom
"strait-jackets and a spare diet," are usually prescribed.
"By this report, Col. Johnson has put weapons into the hands of
infidelity to annoy and harass that very portion of the
republican community, which furnishes the only hope, and pledge,
that our free institutions will continue permanent."
* * * * *
The following account of a Parisian Sabbath we find in the "Salem Observer"
of 1830:
PARISIAN SABBATH. There is little in the appearance of Paris on a
Sabbath morning to remind us that it is a day of rest; the
markets are thronged as on other days, carts and drays and all
sorts of vehicles, designed for the transportation of merchandise
are in motion; buying and selling and manual labor proceed as
usual; there is rest for neither man nor beast. In the afternoon
the shops are usually closed; and labor is suspended, and the
remainder of the day is devoted to pleasure. Few of those who go
to church appear to have any other motive than amusement. They
walk about the aisles, gazing at the pictures, and listening to
the solemn music of the mass and go away when they are tired.
Those whom I have seen really engaged in worship appeared to
belong to the lower classes; and with the exception of those few,
the persons you see in church are merely idle spectators,
attracted thither by curiosity, or to pass an idle half hour
before they go to promenade in the gardens.
--_Wheaton's Travels_.
* * * * *
In the "Salem Observer" of Dec. 10, 1829, is the following notice on the
Sunday-mail question:--
SUNDAY MAILS. The following resolution on the subject of stopping
the mails on Sundays, was passed at a recent session of the Salem
Baptist Association in Kentucky:--
"_Resolved_, That we as an Association cordially approve the
Report and resolution, as presented to the Senate of the United
States, by Col. R.M. Johnson, Chairman of the Committee upon the
subject of the petition to stop the mail on the Sabbath: and
sincerely advise all friends of civil and religious liberty, to
refuse to subscribe any petition that has the least tendency to
influence the legislative powers to act upon _religious matters_;
for we consider an association of _civil_ and _ecclesiastical_
power or an union of _Church_ and _State_, as one of the greatest
calamities which could befal our country, and that it should be
resisted in every possible shape in which it may be presented."
* * * * *
A great change has taken place in some of our towns within a few years in
reference to the Sunday mail. Twenty-five years ago it was rare to see a
person belonging to one of the Evangelical sects at the post-office at the
time of the opening of the mail on Sunday noon; whereas now it is not
uncommon to see deacons and numerous other members of such churches hurry
from their several places of worship to get their letters and papers with
as much eagerness as "heretics." Sunday papers moreover are now bought by
the same class. The same change too is observable in the use of horse-cars
on Sunday. Few men are governed by the conscientious scruples once held
about riding to and from church, especially if the day happens to be hot or
stormy. This may or may not be an improvement; it depends upon the point
of view from which we look at it.
One of the most radical men we ever knew, one who thought "Sunday should be
abolished" and a "new Bible made by men of modern ideas, and reasonable
views introduced, and the old one discarded," said he was brought to these
views by having been forced when young to attend church and engage in
religious exercises, and told that he must conform to the established
belief and never ask any questions. It will be said that this man was an
exception to the general rule. Perhaps so, for one taking such an extreme
view; but we must all know cases somewhat similar. A careful inquiry will
show that if we look around among the clergy even, we shall find that the
most radical preachers of the day were brought up in the Orthodox ranks.
Who would wish to re-establish the gloomy Puritan Sabbath, with its barren
meeting-house, without fires or music, and its tedious, uninteresting
sermon, running on to "fifteenthly," gauged by an hour-glass turned over
perhaps once or twice during the discourse?
Speaking of the change of habits in New England, even, it is noticeable
how much more prevalent colds and other slight indispositions are now to
what they used to be on Sunday. The very thought of going to church makes
some people cough or have a headache. Theatres or concerts never seem to
affect these people in the same way. Even the weather, which keeps people
in-doors on Sunday, never keeps them in on other days.
Our own view of the subject is that while we should be glad to see more
interest taken in public worship than there is at present, we think people
should have the right of spending their Sundays in their own way,--always,
of course, provided they do not interfere with the rights and feelings of
others. It seems to us that the only way to have Sunday properly observed
is for those who are influential to make some little personal sacrifices,
if need be, to attend the Sunday services, and do all they can to promote
the most cheerful views of religion and make the services interesting.
Let those people who lament the decay of religious observances read the
following quotation from the "Salem Gazette" of 1830. Those who can
recollect how it was at that date must see that notwithstanding a perhaps
much smaller attendance now upon public worship, there is every reason to
believe that, at least as far as the native population is concerned, Sunday
is really more quiet than it was then. After reading this article we shall
perhaps be prepared to say that "tythingmen" may have been needed just
after the Revolution.
THE TIMES WE LIVE IN. The dreadful tragedy performed in this town
last April, and the subsequent arrests, developments,
confessions, trials, &c., by keeping the thoughts and
conversation of the community continually directed to that
enormity, have led to the general but very erroneous notion, that
there must have been a great deterioration of the public
morals.--If the words of the aged are to be received as true, the
very reverse is the fact. The revolutionary war left the whole
country as well depraved in morals as exhausted in resources.
This was particularly the case with such towns as Salem, which
had been largely exposed to the irresistibly corrupting influence
of privateering.
At that time, when the population of Salem was not half so great
as it is at present, more riot, debauchery, and vice, obtruded
themselves upon the sight in a week, than could now be discovered
by diligent search in a month. The corruption of manners was so
general, that almost none escaped from its contaminating
influence. Mechanics and other laboring men would leave their
business in the day, and their families in the evening, to spend
their time, dancing and drinking, in the dens of pollution which
then abounded in "Naugus-Hole" and "Button-Hole." Merchants,
professional men, &c. passed a great part of their time in
taverns, drinking and gambling. Quarrelling and fighting there
were not uncommon, and well-worn packs of cards were always lying
about the bar-room tables, (though seldom long unemployed,) ready
for the use of visitors,--the common game on these occasions
being All-Fours, and the common stake a bowl of punch or a mug of
flip. Pastimes like the above named, were current in every class
of society. When the regular hours of drinking approached, the
workmen left their labour to play at cards, the loser "treating
the shop's crew." In a large establishment a boy would be kept
running with his jug nearly the whole time, the contents being
freely shared amongst master, journeymen, boys, and numerous
visitors.
At this time, and long afterward, infamous houses were kept open
day and night, in the quarters of the town named in the preceding
paragraph. The fiddles were kept in constant motion, and if any
thought of stopping them they did not dare to attempt it. The
most flagrant disorders and outrages were continually occurring,
so that a timid man would go far out of his way to avoid passing
near those places. The churches on Sunday were not nearly so well
attended as they now are. The proportion of persons who made the
Sabbath a day of recreation, was much greater. The time was spent
in riding into the country, walking about the fields and
pastures, and visiting friends in town. But little order was
preserved in the streets on that day. People in passing to
meeting thro' Prison Lane, (as County-street was then called) and
its environs, encountered frequent and large groups of men and
boys, noisily engaged in gambling with props, pitching coppers,
&c. occasionally enlivened by the uproar of a quarrel.
The doctrines of Tom Paine and his French coadjutors, were much
more in vogue then than now. Infidelity stalked over the land
with a giant stride, to which the mincing pace of the fooleries
of Fanny Wright can bear no comparison; and virtue and good order
were almost put out of countenance. Intemperance, habitual or
occasional, was so common, as to be hardly considered a matter of
reproach; and the kindred vices abounded, which usually follow in
its train.
The state of society has been continually improving since. The
bad habits of that time have been discarded one after another, by
all who would maintain a reputable standing; and open immorality
now places a man at once in the lowest rank of society.
Intemperance has been diminished in a surprising degree.
Debauchery has been compelled to retreat to lurking holes and
corners, instead of obtruding its "horrid front" to the public
gaze. Education has been improved, and universally diffused; and
public worship is more generally attended.--Terrible crimes have
indeed been committed amongst us, and may be again, but the
habits and manners which lead to crime, are less prevalent at the
present time than they have been for fifty years before.
It seems to us to be clearly a mistake for those of ultra-liberal notions
to suppose that all who cannot assent to their views of Sunday must of
necessity be either Pharisees or hypocrites,--quite as great a mistake as
that of the ultra-conservatives, who condemn as wicked all who do not
believe in a puritanical observance of Sunday.
Whatever we may think or say or do, people nowadays will not be forced to
attend church. Among all denominations the services are more attractive
than they once were, and every year there is less and less of the repulsive
kinds of doctrine preached. But in spite of this, while many men regard
attendance on divine service as both a pleasure and a privilege, there are
others, and they not few, whom no influence or persuasion can induce to
attend Sunday worship. Such persons must be left to spend the day as they
please.
A very large proportion of those who do not attend church services are
people of culture and character, from whom church-goers have nothing to
fear as regards a disturbance of their worship. Generally this class are
interested in having Sunday kept as a day of quiet and rest, and their
non-attendance at church is no evidence that they have any desire to
secularize Sunday.
An eminent writer has said: "We live in a transition period, when the old
faiths which comforted nations, and not only so, but made nations, seem to
have spent their force.... There is faith in chemistry, in meat and wine,
in wealth, in machinery, in the steam-engine, galvanic battery,
turbine-wheels, sewing-machines, and in public opinion; but not in divine
causes.... A silent revolution has loosed the tension of the old religious
sects, and in place of the gravity and permanence of those societies of
opinion, they run into freak and extravagance.... In creeds never was such
levity: witness the heathenisms in Christianity,--the periodic revivals,
the millennium mathematics, the peacock ritualism, the retrogression to
popery, the maundering of Mormons, the squalor of mesmerism, the
deliration of rappings, the rat-and-mouse revelation, thumps in
table-drawers, and black art ... By the irresistible maturing of the
general mind the Christian traditions have lost their hold."
If these statements are true, we have a sufficient answer to the question
so often asked: "Why do not people go to church as they once did?" They do
not go because they have lost their faith in churches and worship,--at
least such have as are appealed to from those holding liberal and
reasonable views. There are no doubt men who consider the too often
expensive ways in which churches are supported as altogether beyond their
means. The demands of civilization upon individuals in these restless
times, when there are so many organizations, secret, secular, and
religious, are indeed too great for small incomes, especially as the cost
of food is continually increasing, and as society in other ways makes so
many secular demands upon them. Public worship is after all, in the view of
many persons, not a necessity, but only a luxury which can easily be
dispensed with. It might perhaps have been better for the whole community
if churches had undertaken to do the work which is now in the hands of
many charitable and secret societies; then those who take so much interest
in these outside, often expensive, organizations would have had all their
interest in the churches. But the latter were for years so divided on
doctrines of belief that their whole attention has for the most part been
directed to other matters than their legitimate work, which has thus been
thrown into the hands of outside agencies. In these times it seems
difficult to maintain religious societies except where the element of fear
is dominant in the creed, where some remarkable preacher takes the
attention, or where the ritual or fashion attracts. Do not the papers often
speak of "fashionable" churches?
One thing which prevents many people from attending public worship on
Sunday is the increasing tendency towards ritualism,--or perhaps, we should
say, making the services less instructive than formerly, and more
devotional or emotional. This is seen not only in the Episcopal Church, but
also among many other denominations. Even Congregational
Orthodox--descendants of the Pilgrim Fathers--introduce prayer-books and
responsive services, and make their church buildings more ecclesiastical in
appearance, to look as much as possible like Episcopal churches. All these
things to many minds are not edifying, to say the least, and consequently
such persons absent themselves from service. Those too who are impressed by
emotional religion join the Episcopalians, so that for the time there is an
apparent increase in the attendance at the Episcopal churches, gained from
churches of other denominations; and especially too as fashion decrees
nowadays that "it is the proper thing to do" to go to the Episcopal Church,
whether you believe in its doctrines or not. So that at length there are a
great many people who think when church-going gets to be a matter of
fashion, there is quite as much real religion to be found outside as inside
the church; consequently they lose their interest. All these causes must be
taken together; of course no one thing alone accounts for the change in
regard to church attendance.
We quote the following remarks from a recent English paper ("The Unitarian
Herald"); they have a direct bearing on our subject, and are worthy of
consideration by those who neglect public worship or favor a more secular
Sunday. Among other things, the speaker (the Rev. John Page Hopps) says:
"So far as we can see, the old orthodox believers were right when
they called public worship 'a means of grace;' and if human
experience is of any value, it is an undoubted fact that a great
multitude which no man could number _have_ felt the grace-giving
influence of it. It is as true as ever that man cannot 'live by
bread alone,' but that he needs also the 'word that proceedeth
from the mouth of God;' and if it is true, as we believe, that
the word of God does come home with special force and pathos when
worship is joined in by kindred souls, the argument for public
worship, from this point of view, seems complete. And yet, half
in jest and half in earnest, and sometimes altogether in earnest,
we hear it said that a man can worship God in the fields quite as
well as in the church. 'Perhaps he can,' said a wise man once,
'but _does_ he?' I wonder whether we shall go on in this
direction until we hear it said that a man can worship God
playing at lawn-tennis as in attending public worship? Thus there
may actually come into existence a cant of the absentee which
shall be as really cant as the cant of the devotee; for the use
of the word 'worship' in such instances is a glaring case of
exaggeration tinged with self-deception, which is the very
essence of cant. Besides, one of the surest notes of the
worshipping spirit is an increase of sympathy and love,--sympathy
that suggests fellowship, and love that suggests anything but
selfish isolation.
"The irregularity also of attendance upon public worship might be
cited as an instance of neglect or levity which 'personal
consecration' alone can cure. In days gone by, attendance upon
public worship was a habit, and nothing that could be avoided was
allowed to interfere with it. Twice on the Sunday, too, was the
rule, and not, as now, the decided exception. But with many it is
now becoming once every other Sunday, or scarcely that; with so
little of 'personal consecration' in the matter that the need for
an umbrella may decide the doubter not to go.
"Do we not, again, listen too much merely for delight? and does
not the question, 'How did you like the sermon,' or 'How did you
like the service,' indicate that we join in the service and
listen to a sermon in an entirely wrong spirit? The critical or
self-regarding spirit has its uses, but it may be fatal to
'personal consecration' in public worship. How often does an
entire service depend upon our own temper, our own mood, our own
spirit? And how often is it true that a congregation has as much
to do with the making of a minister as the minister has to do
with the making of a congregation?
"'If I neglect public worship, then,' a man should say to
himself, 'the community is injured, the brotherhood is weakened,
the young are confused. It is a grave responsibility.'
"But now we must not shrink from the question: How far or how
long ought these considerations to hold the man who has lost
delight in public worship or faith in that to which it bears
witness? When should doubt make worship impossible, or unbelief
make worship wrong for the honest soul? When should 'personal
consecration' say to a man, not _stay_, but _depart_? It is a
grave question, and every one must shape his answer for himself.
All I would say is: Give worship the benefit of the doubt: ay!
give fellow-worshippers the benefit of the doubt. Continue with
them as long as you can; if not as a full believer, then as a
devout inquirer, a gentle seeker, a sympathetic friend. Why not?
That is possible with us; for the very bond of our union is
sympathetic regard for one another's freedom. It is also
specially possible with us because our teachings do not, at all
events, outrage the reason and shock the moral sense. Even an
agnostic might listen to us and hope that our Gospel is true.
"Special dangers call for special safeguards, special
consideration, special wariness. It is an age of splendid advance
in science, of restless energy in business, of stupendous
activity in politics, of daring questioning everywhere. All that
makes against public worship; and yet all that makes public
worship a greater necessity and demonstrates 'the pressing need
of personal consecration' to it. God only knows what we should
do without it and the blessed Sunday!
"'Dear old commemorative day,
For weary man designed
To help him on life's troubled way,
To give his spirit freer play,
To soothe his harassed mind!
"'A day of worship and of grace,
One calm, sweet day in seven,
To grant a little breathing space
To strengthen man life's work to face,
And lift his life to heaven.'"
In conclusion, let us add to the above speech the following remarks, which
we heartily approve,--
"Mr. Preston (London) testified to the falling off of attendance
at public worship, and he attributed this largely to the parents
not taking their children with them in early years, as of old
times. He deprecated the going to public worship to have the
brains tickled in hearing a particular man, and maintained that
this was in no sense 'public worship.' He emphasized strongly the
fact that those who say they can worship in the fields do not, in
fact, worship at all. He urged that in worship the musical and
devotional services should become more prominent, and the sermon
become frequently but subsidiary."
Benjamin H. Ticknor. Thomas B. Ticknor. George F. Godfrey.
[Illustration]
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THE =MEMORIAL HISTORY OF BOSTON=,
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Col. T.W. HIGGINSON,
Professor ASA GRAY,
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Transcriber's notes:
Footnotes represented by Numbers are part of New-England Sunday text
Footnotes represented by Letters are footnotes from quoted sources.
Punctuation standardised.
Hand symbol replaced by [-->] in txt version.
$1, changed to $1.00. In Advertisement section
* * * used to represent Inverted Asterism in txt version.
End of the Project Gutenberg EBook of The Olden Time Series, Vol. 3:
New-England Sunday, by Henry M. Brooks
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