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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

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.

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

BOSTON
TICKNOR AND COMPANY
1886

INDEX OF NAMES.

[Pg 1]

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.

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:—

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."

[Pg 4] 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.

[Pg 6] 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.

The following extract from the "Belfast Patriot" of 1825 shows how the "Lord's day" was regarded in 1776 in the "District of Maine."

Houses of worship were formerly "as cold as a barn."

[Pg 8] 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.'"

[Pg 9] 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.

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,—

[Pg 11] And in 1792,—

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:—

[Pg 14] 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.

[Pg 15] 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."

[Pg 16] The legislature of Massachusetts in the year 1760 passed the following laws in relation to Sunday and to the proper observance of Saturday evening:—

Travelling was also prohibited, and it was enacted,—

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.

[Pg 18] The following is from Felt's "Annals of Salem:"—

[Pg 19] 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."

Law against keeping barber's shops open on Sunday morning in Salem in 1804:—

The Middlesex Sabbath Association meet in November, 1815, but find nothing to do. No Sabbath-breakers reported, probably.

[Pg 22] The following notice from the "Columbian Centinel" shows that rapid driving on the Lord's Day was forbidden in Boston as lately as 1817:—

Making hay on Sunday is here condemned in some very choice lines.

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.

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."

[Pg 27] "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,—

And among the Resolves passed by the Convention we find these,—

[Pg 29] 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.

[Pg 33] 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.

[Pg 34] 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.

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.

[Pg 38] 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.

[Pg 39] 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.

But the following license granted by the selectmen in 1672, shows a much greater liberality than is exhibited in these days.

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.

[Pg 42] 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.

[Pg 43] Meetings were also held in Boston and New York.

[Pg 47] 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.

[Pg 49] The following item is from the "Observer" of Jan. 21, 1829:—

The following account of a Parisian Sabbath we find in the "Salem Observer" of 1830:

In the "Salem Observer" of Dec. 10, 1829, is the following notice on the Sunday-mail question:—

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.

[Pg 52] 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?

[Pg 53] 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.

[Pg 54] 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.

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.

[Pg 58] 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."

[Pg 59] 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?

[Pg 60] 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.

[Pg 61] 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:

In conclusion, let us add to the above speech the following remarks, which we heartily approve,—

[Pg 1] Benjamin H. Ticknor.       Thomas B. Ticknor.       George F. Godfrey.

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[Pg 20]

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[Pg 22] THE

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[Pg 24] THE

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