The Olden Time Series Volume III Part 1

The Olden Time Series.

Vol. 3: New-England Sunday.

by Henry M. Brooks.

NEW-ENGLAND SUNDAY.

SEEING in an old paper that General Was.h.i.+ngton 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 Sat.u.r.day, 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 circ.u.mstance, 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 Sat.u.r.day 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 Ess.e.x Street in Salem at the present time on Sat.u.r.day evening would seem to indicate that "heads of families" do not now "keep their children and servants at home."

From a communication in the "Ma.s.sachusetts 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 G.o.d 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 wors.h.i.+p.

They have fears that the day may degenerate into a European Sunday, with prayers in the morning and amus.e.m.e.nts 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 cla.s.s 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 Wors.h.i.+p of G.o.d," etc.

SALEM, AUGUST 12.

The Ministers of the State of Connecticut, convened in General a.s.sociation, 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 Wors.h.i.+p of G.o.d; 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 G.o.d, the pa.s.sage 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 inst.i.tution of the means of grace, and the obedience and sufferings of the Son of G.o.d, 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 wors.h.i.+p 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 wors.h.i.+p were formerly "as cold as a barn."

Notwithstanding all the comforts and conveniences of modern places of wors.h.i.+p, to say nothing about the more interesting preaching and other exercises, some people consider it a hards.h.i.+p 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 wors.h.i.+p, 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 wors.h.i.+p contributed much to a profitable hearing of the gospel. The first stove we have heard of in Ma.s.sachusetts 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 a.s.sembly before him, turning an hour-gla.s.s and using these words: "I know you are good fellows, stay and take another gla.s.s."

The Lord's Day in Connecticut in 1788.

ANECDOTE.

A Gentleman in the State of Connecticut, regularly attended publick wors.h.i.+p 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 wors.h.i.+p 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 a.s.sistance, but by drawing a prize of 300 in the Lottery they have been detained from Public Wors.h.i.+p.

And in 1792,--