The Project Gutenberg eBook of The Olden Time Series, Vol. 3: New-England Sunday
Title: The Olden Time Series, Vol. 3: New-England Sunday
Author: Henry M. Brooks
Release date: January 9, 2006 [eBook #17483]
Language: English
Credits: Produced by Juliet Sutherland, Christine D. and the Online
Distributed Proofreading Team at http://www.pgdp.net
TABLE OF CONTENTS
THE OLDEN-TIME SERIES: NEW ENGLAND SUNDAY
A LIST OF BOOKS PUBLISHED BY TICKNOR AND COMPANY
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.
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.
'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
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 | Page | ||
| Agassiz, Professor L. | 15 | Hodges, Captain Benjamin | 11 |
| Andrew, Charles A. | 43 | Hopkins, Daniel, D.D. | 9, 21 |
| Atkinson, Edward | 15 | Hopps, John Page | 62 |
| Barnard, Thomas, D.D. | 21 | Ingerson, Nathaniel | 40 |
| Beecher, Rev. H.W. | 6 | ||
| Bentley, William, D.D. | 10, 11 | Jacobs, John | 32 |
| Blanchard, Benjamin | 20, 21 | Jefferson, Thomas | 13 |
| Bolles, Lucius, D.D. | 21 | Johnson, Richard M. | 47, 49, 50 |
| Bonaparte, Napoleon | 20 | ||
| Brisset, Citizen | 49 | King Charles I. | 37 |
| Burns, Robert | 21 | King George II. | 38 |
| King George III. | 38 | ||
| Cabot, Jos. S. | 20 | King James I. | 37 |
| Chase, Philip | 46 | Kittredge, Dr. Benjamin | 43, 46 |
| Churchill, Mr. | 35 | ||
| Cleveland, George | 43, 46, 48 | Lane, David | 32 |
| Coggin, Jacob | 32 | Le Favre, Mr. | 10 |
| Crowninshield, John | 43 | Le Sage | 40 |
| Culver, Mr. | 33 | Lord, William | 18 |
| Emerson, R.W. | 58 | McClure, Mr. | 34, 36 |
| Endicott, Governor John | 33 | Mitchell, Judge | 34, 36 |
| Endicott, Samuel | 20 | ||
| Neal, David A. | 43 | ||
| Felt, Rev. Jos. B. | 8, 9, 18 | ||
| Freeman, Nehemiah | 22 | Osgood, Benjamin | 32 |
| Frothingham, Nathaniel | 46, 48 | ||
| Paine, Thomas | 49, 56 | ||
| Glover, Mr. | 34, 35 | Parker, Mr. | 10 |
| Guppy, Reuben | 18 | Peele, Willard | 46, 48 |
| Page | Page | ||
| Peters, Hugh | 9 | Talmage, Rev. Dr. | 6 |
| Phillips, Stephen C. | 43, 46 | Treadwell, John W. | 43 |
| Pickman, Dudley L. | 46, 48 | Trumbull, Jonathan | 15 |
| Pingree, David | 43 | Tucker, Gideon | 46, 48 |
| Preston, Mr. | 65 | ||
| Prince, Rev. John, LL.D. | 21 | Vose, Mr. | 34 |
| Putnam, Perley | 43, 46, 48 | ||
| W——, Rev. Mr. | 41 | ||
| Saltonstall, Leverett | 43 | Washington, George | 1 |
| Smith, Jonathan | 15 | Waters, Joseph G. | 43 |
| Smith, Susan | 15 | Waters, Stanley | 10 |
| Spurgeon, Rev, C.H. | 6 | West, Nathaniel, Jr. | 43 |
| Stearns, Charles | 21 | White, Stephen | 46 |
| Story, Franklin H. | 43 | Whiting, Samuel | 32 |
| Swan, Mr. | 10 | Wright, Fanny | 56 |
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.
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.
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.
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.