of Sunday. We may infer from a regulation made by the local authorities,
at the commencement of the reign of Queen Elizabeth, that the laws were
not very stringent respecting Sunday trading. It was resolved that the
shopkeepers were to open "only one top window on a Sunday." "This was," to
use the words of a local historian, "a decided case of huckstership
dividing its affection between God and Mammon."
The strangest circumstances anent Sunday trading remain to be told, and
belong to the days of Charles II. It is stated on reliable authority, that
a meat market was held at Wigton, Cumberland, on a Sunday, and that the
butchers suspended carcases of meat at the church door, to attract the
attention of persons attending divine service. "It was," says the writer
from whom we glean these particulars, "even no uncommon thing for people
who had made their bargains before the service, to hang their joints of
meat over the backs of their seats until the ceremony was concluded." The
practice was so distasteful to the priest, that, being unable to prevent
it, he made a journey to London on foot, with a petition to the king to
alter the market day to Tuesday, a request which was readily granted.
Sunday trading prevailed for a long period. Adam Clarke was appointed to
preach in the Norfolk circuit in 1783, and he says here "multitudes, even
those called religious people, bought and sold without any remorse."
It was the common practice in country districts, even down to the
commencement of the nineteenth century, for the parish clerk, on a Sunday
morning, to mount a grave stone, and for the worshippers to gather round
him and listen to the announcements of coming auction sales, particulars
of rewards offered for the conviction of persons who had been guilty of
trespassing and committing wilful damage in the district--indeed, all
kinds of workaday matters were made known. Some of the old parish accounts
contain references to payments made to the parish clerks for services
rendered. It appears from the accounts of Newchurch, Rossendale, that the
parish clerk stood in his desk in the church, and gave out secular
notices, in which the people were supposed to take an interest. There is a
legend still lingering in the district, that bull-baitings were amongst
the matters proclaimed by the parish clerk of this church. The church
accounts state under the year 1804:
"Parish Clerk in giving Public Notices in the Church 0 2 6."
At Ravenstonedale, when the practice of announcing sales, etc., in the
churchyard ceased, the attendance at the ancient parish church diminished.
The old parish clerks made many amusing blunders when giving out the
public notices, and the following illustration may be given as an example.
We are told that he was instructed to make known a change of service, as
follows: "On Sunday next, the service in this church will be held in the
afternoon, and on the following Sunday, it will be held in the morning,
and so on alternately until further notice." Instead of delivering the
preceding notice, he said: "On Sunday next, the morning service in this
church will be held in the afternoon, and on the following Sunday, the
afternoon service will be held in the morning, and so on to all eternity."
In the days of yore, stage plays were performed on Sunday, not only in the
churches, but in the theatres. Old church accounts contain many items
bearing on plays in parish churches. The books of St. Martin's, Leicester,
state:
"1560. Pd. to the plears for their paynes vij.d."
The Bewdley chapel-wardens' accounts for the year 1572, includes a
disbursement as follows:
"Paid unto the quenes plaiers in the church 6s. 8d."
The Corporation of Lyme, in 1558, paid 4s. 5d. to the Queen's players, who
performed in the parish church. "We may suppose," says Mr. George Roberts
in his "Social History," "that money was taken at the doors by some
official of the mayor, who ascertained the deficiency to be as above." The
Syston registers state:
"1602. Paid to Lord Morden's players, because they should not play in
the church xij.d."
Prior to this period, not a few attempts had been made to stop acting in
churches. Bonner, Bishop of London, issued, in 1542, a proclamation to the
clergy in his diocese, prohibiting "all manner of common plays, games, or
interludes to be played, set forth, or declared within their churches or
chapels." The author of a tract, published in 1572, writes strongly
respecting the clergy neglecting their duty, and adverts to acting in
churches. Speaking of the clergyman conducting the service, the writer
says: "He againe posteth it over as fast as he can gallop; for he either
hath two places to serve, or else there are some games to be played in the
afternoon, as lying the whetstone, heathenish dancing of the ring, a beare
or bull to be bayted, or else jack-an-apes to ryde on horse back, or an
enterlude to be played; and if no place else can be gotten, it must be
done in the church."
Two companies of players, in 1539, visited Knowsley; one was the Queen's
players, and the other the Earl of Essex's players. On the Sunday after
their arrival, the rector of Standish preached in the morning, the Queen's
players acted in the afternoon, and the Earl's players at night. Other
Sunday performances were given in the district by the actors at this time.
Before 1579, Sunday appears to have been the only day upon which plays
were performed, but after that year they were acted on other days as well
as on Sunday. It was not the fashion for females to visit theatres, but at
Oxford we find that Queen Elizabeth witnessed a Sunday theatrical
exhibition. James I., at his Court on a Sunday, had plays provided. The
Bishop of Lincoln, on Sunday night, September 27th, 1631, had performed,
in his London house, the play of "A Midsummer Night's Dream," and for this
he was indicted by the Puritans. Masques on a Sunday night at this period
were extremely popular.
During a visit of James I. to Oxford, in 1621, on a Sunday in August, the
university men produced a piece called the "Marriage of Arts." It was not
a successful entertainment, the king and his friends failing to appreciate
the wit of the undergraduates. Says an epigram of the period:
"At Christ Church, 'Marriage' done before the King,
Least that some mates should want an offering,
The King himself did offer--what, I pray?
He offered twice or thrice to go away."
In the town of Hull, the player, about this period, does not appear to
have been regarded with much esteem. The earliest notice of theatres in
Hull occurs in the year 1598, and we learn from Mr. Sheahan, the local
historian: "That the Mayor issued an order, in which 'divers idle, lewd
persons, players, or setters of plays, tragedies, comedies, and
interludes,' who were in the habit of coming to the town, were denounced."
In this document, it was further set forth that persons patronising their
performances would have to forfeit 2s. 6d. for every offence.
Football was introduced into England by the Romans, and it is our oldest
sport. In past ages, it was a popular Sunday amusement, and, in not a few
places, it was played until the earlier years of the present century.
Attempts were made to prevent its being practised during the time of
Divine service. An entry bearing on this subject appears in the parish
accounts of Colne, Lancashire. The item is as follows:
"1713. My charges with ye men taken playing at football in ye tyme of
Divine servis to ye Justice 00 01 00."
The local authorities were equally severe on Sunday idlers. The accounts
for the year 1737 include a charge "for warrant to take up idle persons on
the Sabbath-day, L0 2s. 0d." An annual football match was formerly played
at Beverley on the Sunday preceding the races. The game commenced on the
racecourse, and was attended by a large number of persons from the
surrounding villages. The Corporation made several attempts to stop the
custom, but without avail until 1825, and then not without a struggle. A
number of constables received special instructions to stop the sport, but
they were, however, severely handled, and the match was played. The
aggressors were subsequently tried, and convicted of assault, and
imprisoned with hard labour for a time. This action prevented any further
Sunday football playing at Beverley.
A good anecdote is related in Dawson's "History of Skipton," respecting
Sunday football playing. It is stated that the Rev. J. Alcock, B.A., of
Burnsall, was on his way to conduct afternoon service, when he saw a
number of boys playing football. "With a solemn shake of the head," says
Mr. Dawson, "he rebuked them. 'This is very wrong, you are breaking the
Sabbath!' The remonstrance fell unheeded, and the next moment the ball
rolled to Mr. Alcock's feet. He gave a tremendous kick, sending it high in
the air. 'That's the way to play football!' he said to the ring of
admiring athletes, and then, amidst their universal praise, he proceeded
on his way to church."
Bowling was, in bygone ages, a popular Sunday pastime. Ladies appear to
have greatly enjoyed the sport. Charles I. and Archbishop Laud were both
very fond of bowling. When Laud was taken to task for playing on Sunday,
he defended himself by showing that it was well known to be one of the
favourite amusements of the Church of Geneva. When John Knox, the Scottish
reformer, visited Calvin, he arrived on a Sunday, and found Calvin
enjoying a game at bowls. It is not stated if Knox joined in the pastime,
but we certainly know that he travelled, wrote letters, and even
entertained Ambassadors and others on this day. On a Sunday, in the year
1562, Knox attended the marriage of James Stuart (afterwards the Earl of
Murray), and it is asserted that he countenanced a display which included
a banquet, a marquee, dancing, fireworks, etc. Not a few of the godly
lifted up their voices in condemnation, not so much, we infer, on account
of the day, but the extravagances to which the amusements were carried.
About half a century later, was married, on Shrove Sunday, 1613,
Frederick, the Prince Palatine, and the Princess Elizabeth. The day ended,
we are told, according to the custom of such assemblies, with dancing,
masking, and revelling. In the works of Shakespeare and other dramatists
will be found many allusions to Sunday weddings.
We gather from numerous Acts of Parliament, and other sources, that, after
attending church, the people in the old days devoted themselves to "honest
recreation and manly sports." Particular attention was paid to the
practice of archery. Richard II., for example, in the year 1388, directed
that his subjects, who were servants of husbandry, and artificers, should
use the bow on Sundays and other holidays, and they were enjoined to give
up "tennis, football, dice, casting the stone, and other importune games."
The next king, Henry IV., strictly enforced the statute made by his
predecessor, and those who infringed it were liable to be imprisoned for
six days.
Sunday was a great day for bear baiting. It was on the last Sunday of
April, 1520, that part of the chancel of St. Mary's Church, Beverley,
fell, killing fifty-five people, who had assembled for the celebration of
mass. A bear baiting, held in another part of the town, at the same time,
had drawn a much greater crowd together, and hence the origin of the
Yorkshire saying, "It is better to be at the baiting of a bear, than the
singing of a mass." At an accident in a London bear-garden, the people did
not fare so well, for we learn that on a "Sunday afternoon, in the year
1582, the scaffolds being overcharged with spectators, fell during the
performance, and a great number of persons were killed or maimed by the
accident."
We get a good idea of the Sunday amusements in vogue at the time of
Elizabeth, from a license the Queen granted to a poor man, permitting him
to provide for the public certain Sunday sports. "To all mayors, sheriffs,
constables, and other head officers within the county of Middlesex.--After
our hearty commendations, whereas we are informed that one John Seconton,
poulter, dwelling within the parish of St. Clement's Danes, being a poor
man, having four small children, and fallen into decay, is licensed to
have and use some plays and games at or upon several Sundays, for his
better relief, comfort, and sustentation, within the county of Middlesex,
to commence and begin at and from the 22nd of May next coming, after the
date hereof, and not to remain in one place above three several Sundays;
and we, considering that great resort of people is like to come thereunto,
we will and require of you, as well for good order, as also for the
preservation of the Queen's Majesty's peace, that you take with you four
or five of the discreet and substantial men within your office or
liberties where the games shall be put in practice, then and there to
foresee and do your endeavour to your best in that behalf, during the
continuance of the games or plays, which games are hereafter severally
mentioned; that is to say, the shooting with the standard, the shooting
with the broad arrow, the shooting at twelve score prick, the shooting at
the Turk, the leaping for men, the running for men, the wrestling, the
throwing of the sledge, and the pitching of the bar, with all such other
games as have at any time heretofore or now be licensed, used, or played.
Given the 26th day of April, in the eleventh year of the Queen's Majesty's
reign."--[1569.]
The Puritans were making their power felt early in the seventeenth
century, and doing their utmost to curtail Sunday amusements. The history
of the north of England supplies not a few facts bearing on this matter.
One illustration we may give you as an instance of many which might be
mentioned. Elias Micklethwaite filled the office of chief magistrate of
York, in the year 1615, and during his mayoralty, he attempted to enforce
a strict observance of the Sabbath. During the Sunday, he kept closed the
city gates, and thus prevented the inhabitants from going into the
country for pleasure.
Speaking of city gates, we are reminded of the fact that great precaution
used to be taken against the Scotch in the North of England. Many were the
battles between the men of England and Scotland. A Scotchman was not
formerly permitted to enter the city of York without a license from the
Lord Mayor, the Warden, or the Constable, on pain of imprisonment. In
1501, hammers were placed on each of the bars for Scotchmen to knock
before entering.
To return to Sunday amusements, James I., in the year 1617, coming from
Scotland to London, passed through Lancashire, and was received with every
token of loyalty. He was entertained at Hoghton Tower in a manner
befitting a monarch. It is not without interest to state how the king and
his suite spent the Sunday at this stronghold on the 17th August, 1617. A
sermon was first preached by Bishop Morton; next, dinner was served, which
was of a substantial character. About four o'clock, a rush-bearing,
preceded by "piping," was witnessed by the king. After the rustic
merriment, the company partook of supper, which was almost as formidable
as the dinner. After supper, the king repaired to the garden, and a masque
of noblemen, knights, and gentlemen passed before him. Speeches were made,
and lastly, the night was concluded by "dancing the Huckler, Tom Bedlo,
and the cowp Justice of the Peace." It is stated that Bishop Morton
condemned the profaneness of the company who had disturbed the service at
the church. During the king's visit to the country, it is recorded that a
large number of the tradesmen, peasants, and servants, of the County
Palatine, presented a petition, praying that they might be permitted to
have the old out-door pastimes after the services at the church were over.
The king granted their request, and issued a proclamation from his palace,
at Greenwich, on May 24th, 1618, sanctioning various sports after divine
service on Sunday. It was meant only for Lancashire. The recreations named
are dancing, archery, leaping, vaulting, May games, Witsun-ales,
morris-dancers, and setting up of May-poles. The document, known as the
"Book of Sports," gave considerable offence to the Puritans. Clergymen
were directed to read it in their churches.
The question came forward under the next king, Charles I., and on October
18th, 1633, he ratified and published his father's declaration. This
action, in many quarters, was most displeasing, and a number of the clergy
refused to read the order. One of the ministers was, in 1637, deprived and
excommunicated by the High Commission Court for not acceding to the
request. Six years later, namely, in 1643, the Lords and Commons ordered
the "Book of Sports" to be burned by the common hangman, at Cheapside and
other public places.
We have now brought down our investigations to the days of the
Commonwealth. King Charles's life closed in a tragic manner, at the hands
of the headsman, on a scaffold erected before one of the windows of the
Palace of Whitehall. Old times are changed, and old manners gone; a
stranger fills the Stuart throne. In our pity for unfortunate Charles, we
must not forget that English life under the Stuarts became demoralised,
the court setting a baneful example, which the people were not slow to
follow. Licentiousness and blasphemy were mistaken for signs of gentility,
and little regard was paid to virtue. Debauchery was general, and at the
festive seasons was carried to an alarming extent. The Puritans, with all
their faults, and it must be admitted that their faults were many, had a
regard for sound Christian principles; and the prevailing lack of
reverence for virtue, morality, and piety, was most distasteful to them,
and caused them to try to put an end to the follies and vices of the age.
Various Acts of Parliament were passed to check work and amusement on the
Lords Day. We get from the Puritans our present manner of observing
Sunday. The following are a few extracts from the "Directory of Public
Prayers, reading of the Holy Scriptures," etc., which was adopted by the
Puritan Parliament in 1644. It is therein stated:
"The Lord's Day ought to be so remembered beforehand, as that all worldly
business of our ordinary callings may be so ordered, and so timely and
seasonably laid aside, as they may not be impediments to the due
sanctifying of the day when it comes.
The whole day is to be celebrated as holy to the Lord, both in public and
in private, as being the Christian Sabbath, to which ends it is requisite
that there be a holy cessation or resting all the day, from all
unnecessary labour, and an abstaining not only from all sports and
pastimes, but also from all worldly words and thoughts.
That the diet on that day be so ordered as that neither servants be
unnecessarily detained from the public worship of God, nor any other
persons hindered from sanctifying that day.
That there be private preparation of every person and family by prayer for
themselves, for God's assistance of the minister, and for a blessing upon
the ministry, and by such other holy exercises as may further dispose them
to a more comfortable communion with God in his public ordinances.
That all the people meet so timely for public worship that the whole
congregation may be present at the beginning, and with one heart solemnly
join together in all parts of the public worship, and not depart till
after the blessing.
That what time is vacant, between or after the solemn meetings of the
congregation in public, be spent in reading, meditation, repetition of
services (especially by calling their families to an account of what they
have heard, and catechising of them), holy conferences, prayer for a
blessing upon the public ordinances, singing of Psalms, visiting the sick,
relieving the poor, and such like duties of piety, charity, and mercy,
accounting the Sabbath a delight."
Earnest attempts were made to improve the morals of the people, but the
zeal of the Puritans was often not tempered with mercy, and frequently
displayed a want of common-sense. In America, the Puritans made some very
curious Sunday laws. Walking, riding, cooking, and many other natural
needs of life were forbidden. Sports and recreations were punished by a
fine of forty shillings and a public whipping. In New England, a mother
might not kiss her child on a Sunday. An English author, visiting America
in the year 1699, supplies interesting details anent Sunday laws at that
time. Says the traveller: "If you kiss a woman in public, though offered
as a courteous salutation, if any information is given to the select
members, both shall be whipped or fined." As a slight compensation for the
severity of the regulation, he adds that the "good humoured lasses, to
make amends, will kiss the offender in a corner." He adverts to the
captain of a ship, who, on his return from a long voyage, met his wife in
the street, and kissed her, and for the offence had to pay ten shillings.
Another Boston man was fined the same amount for kissing his wife in his
own garden. The culprit refused to pay the money and had to endure twenty
lashes.
Tobacco, in Virginia, took the place of money as a medium of exchange. A
person absenting himself from church was fined one pound of tobacco, and
for slandering a clergyman, eight hundred pounds. Ten pounds covered the
cost of a dinner, and eight pounds a gallon of strong ale, and innkeepers
were forbidden to charge more.
An important Act was passed in the reign of Charles II., in the year 1676,
for the better observance of the Lord's day. It prohibited travelling, the
pursuit of business, and all sales, except that of milk. Old church
records and other documents contain numerous references to Sunday
travelling, and, as an example, we may state that it appears, from the
books of St. James's Church, Bristol, at a vestry meeting, held in 1679,
four persons were found guilty of walking "on foot to Bath on Lord's day,"
and were each fined twenty shillings.
In past ages, attending church was not a matter of choice, but one of
obligation. Several Acts of Parliament were made bearing on this subject.
Laws of Edward VI. and of Elizabeth provided as follows: "That every
inhabitant of the realm or dominion shall diligently and faithfully,
having no lawful or reasonable excuse to be absent, endeavour themselves
to their parish church or chapel accustomed; or, upon reasonable let, to
some usual place where common prayer shall be used--on Sundays and holy
days--upon penalty of forfeiting, for every non-attendance, twelve pence,
to be levied by the Churchwardens to the use of the poor." The enactments
regarding holy days were allowed to be disregarded. In the reign of James
I., the penalty of a shilling for not attending church on Sunday was
re-enforced. Sunday, only in respect of the attendance at church, is named
in the statutes of William and Mary and George III., by which exceptions
in favour of dissenters from the Church of England were made. Not a few
suits were commenced against persons for not attending church. An early
case is noted in the church book of St. James's, Bristol. On July 6th,
1598, Henry Anstey, a resident in that parish, had, in answer to a
summons, to appear before the vestry for not attending the church. At
Kingston-on-Thames, we gather from the parish accounts that the local
authorities, in 1635, "Received from idle persons, being from the church
on Sabbaths, 3s. 10d." Some more recent cases are named by Professor Amos,
in his Treatise on Sir Matthew Hale's "History of the Pleas of the Crown."
In the year 1817, it is stated that, "at the Spring Assizes of Bedford,
Sir Montague Burgoyne was prosecuted for having been absent from church
for several months; when the case was defeated by proof of the defendant
being indisposed. And in the Report of the Prison Inspectors to the House
of Lords, in 1841, it appeared that, in 1830, ten persons were in prison
for recusancy in not attending their parish churches. A mother was
prosecuted by her own son. It is clear that, in many instances, personal
and not religious feeling gave rise to the actions." The laws respecting
recusants were repealed in the year 1844.
The Easter Sepulchre.