Chapter I: Part 1

_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

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

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.