First Religious Service in America (continued)--A Collection "taken
up"--Rush out--Evening Service--Sketch of the Sermon--Profanation of
the Sabbath--The Monthly Concert for Prayer.
After sermon Dr. S. gave out a hymn, and told the congregation that the
collection for the support of the "beneficiaries" of that church would
be "taken up" that morning; adding that, in consequence of this
collection not having been made at the usual time (in May last), some
of the young men who were preparing for the ministry, and dependent on
that congregation for food and clothing, were now in great want. He
also suggested that, if any present were unprepared with money, they
might put in a slip of paper, with their name, address, and the amount
of their contribution, and some one would call upon them.
The collection was "taken up" during the singing, At the last verse the
congregation stood up. The benediction was pronounced, with
outstretched arm, by the Doctor; and the moment he uttered the "Amen!"
all rushed out of the place as fast as they could. This rushing is a
characteristic of the Americans. It is seen in their approach to the
dining-table, as well as in a hundred other instances. I suppose it is
what they call being "smart," and "going a-head."
In the evening I went again to the same "church." The introductory part
was shorter and more simple than in the morning. The Doctor's prayer
(seven or eight minutes long) was admirable. I wished some dry, prosy
petitioners in England could have heard it. It was devout,
comprehensive, and to the point. All classes of men--but one--were
remembered in it. The slaves were not mentioned,--their freedom was not
prayed for!
The Doctor gave us to understand that he was about to deliver the fifth
of a series of lectures to young men in great cities. The text was,
"The Sabbath was made for man, and not man for the Sabbath;" the
subject, "The importance of the Sabbath to young men in great cities."
The text (he observed) involved the principle, that man was not made to
observe certain ceremonies and obey certain precepts, but that the
observance of rites and laws was enjoined for man's own sake. This
principle applied to the institution of the Sabbath. The body, the
intellect, the affections--all required the rest which the Sabbath
affords. The experiment had been abundantly tried; and it had been
invariably found that more could be done, in every department of
labour, with the regular observance of the Sabbath as a day of rest
than without it. The farmer, the student, the legislator, had all tried
it. Man could no more do without the Sabbath than he could do without
sleep. Writers on slavery, however they differed on other points, were
all agreed on this,--that the withholding of the Sabbath from the
slaves in the West Indies, together with the other cruelties inflicted
upon them, had materially shortened their lives! (How telescopic, by
the way, are our views with regard to evils at a distance! West India
slavery never wore the hideous features which slavery presents in the
Southern States of America. Slavery even in Cuba, with all its horrors,
is far milder than in the United States.) France once presented a
fearful example of what a nation would be without a Sabbath. The
testimonies of Drs. Spurzheim and Rush were cited in confirmation; also
that of a respectable merchant in New York, well known to the preacher,
who, after the observation and experience of twenty-five years in that
city, declared that of those who kept their counting-houses open on the
Sabbath not one had escaped insolvency. A poor boy was apprenticed to
an apothecary in a large city. To increase his wages and encourage his
efforts, his master gave him a recipe and materials for making blacking
on his own account. The blacking was made, and placed in pots in the
shop window; but day after day passed, and no purchaser appeared. One
Sunday morning, while the shop was open for medicine, before the hour
of public service, a person came in, and asked for a pot of blacking.
The boy was in the very act of stretching out his hand to reach it,
when he reflected it was the Lord's-day. Falteringly, he told the
customer it was the Sabbath, and he could not do it. After this the boy
went to church. The Tempter there teased him about his folly in losing
a customer for his blacking: the boy held in reply that he had done
right, and, were the case to occur again, he would do just the same. On
Monday morning, as soon as he had taken down the shutters, a person
came in, and bought every pot of blacking there was; and the boy found
that, after deducting the cost of materials, he had cleared one dollar.
With more faith and fortitude than some of you possess (said the
preacher), he went and took that dollar--the first he had ever
earned--to the Bible Society. That poor boy is still living, and is now
a wealthy man.
The preacher said he knew a man, in his own native State of Tennessee,
who on his arrival in America had nothing but a pocket Bible; but he
made two resolutions,--1st. That he would honour the Sabbath; 2nd. That
he would remember his mother. The first dollar he got he sent to her,
and declared that he would never forget the Sabbath and his mother. He
also was now a wealthy man.
The punishment of Sabbath-breaking was sure, though not immediate. Like
the punishment of intemperance or impurity, it would come. Here the
celebrated testimony of Sir Matthew Hale was adduced. Dr. Johnson's
rules respecting the Sabbath were read, with the observation that no
doubt he owed much of his celebrity to their observance. Wilberforce
had declared that, at one period of his life, parliamentary duties were
so heavy that he would certainly have sunk under them, had it not been
for the rest the Sabbath afforded. But the Sabbath was not merely a day
of rest,--it was a day for improvement. Where there was no Sabbath, all
was bad. The inhabitants of Scotland and New England were distinguished
for industry and mental vigour; and they were equally distinguished for
observance of the Sabbath. The universal observance of the same day was
of great importance. It guarded against neglect. It told upon the
ungodly, as was shown by an eloquent induction of circumstances,--the
shops closed--the sound of the church-going bell--the throngs of decent
worshippers going to and fro, &c.
Young men in great cities (it was observed) were in great danger,
chiefly from example. They met with those who were older in sin than
themselves--who prided themselves on knowing where the best oysters
were sold, the cheapest horses to be hired, or the cheapest boats to be
engaged for the Sunday's excursion. Young men were ready to think, "If
I don't do this, I may do something worse." The fallacy and danger of
this mode of reasoning were exposed. It might be employed to excuse any
sin. Public places of amusement were highways to destruction. Ah! how
those old people in that little cottage--surrounded with a stone
wall--on the hill side--far away--would weep, if they knew their son
was treading on the verge of these burning craters! Familiarity with
Sabbath-breaking destroyed the sense of guilt. The young medical
student when he first visited the dissecting-room, and the soldier when
he first stood on the field of battle, were sensible of misgivings,
against which repetition only made them proof,--each gradually losing
his first sensations.
The desecration of the Sabbath was a greater evil to society than any
tyrant could inflict. How would any infringement of civil rights be
resisted! Here was an infringement with consequences infinitely more
injurious; and yet the press were dumb dogs, and the pulpit itself was
not guiltless!
This masterly discourse was read, but read in such a manner as to lose
none of its effect. It occupied upwards of an hour. My irresistible
impression as I listened was, _There is a man of God!_ Truly a light
shining in a dark place; for, as I returned to my lodgings, I found the
coffee-houses, oyster-saloons, and theatres all open, just as on any
other day, only more thronged with customers. How much such discourses
are needed in this place, I leave you to judge from the following
extract from the _New Orleans Guide_:--
"The greatest market-day is Sunday. At break of day the gathering
commences,--youth and age--beauty and not so beautiful--all colours,
nations, and tongues are co-mingled in one heterogeneous mass of
delightful confusion. The traveller who leaves the city without
visiting one of the popular markets on Sunday morning has suffered a
rare treat to escape him."
On the evening of the next day, being the first Monday in the month, I
went to the "Concert" for prayer, which had been announced the day
before. It was held in a vestry or a school-room under the church.
About sixty or seventy persons were in attendance. When I got there,
they were singing the last verse of
"O'er the gloomy Mils of darkness," &c.
A gentleman then gave an address. His object was to show that extensive
fields were open in various parts of the world for the introduction of
the Gospel. There was nothing clerical in his appearance, and he
boggled a great deal; but, as he said "We, the ministers of the
Gospel," I inferred that he was the pastor of some other Presbyterian
church in the city. Behind the desk, where sat Dr. S----, was hung up a
missionary map of the world, drawn on canvas, and illuminated from
behind. It was an excellent device. All missionary prayer-meetings
should be furnished with one. Those parts where the Gospel is already
preached were light, the realms of Heathenism dark, the lands of Popery
red, and so forth.
After the address, the pastor called upon "Brother Franklin" to "lead
in prayer." The phrase was new to me, but I liked it,--it was
appropriate. The prayer was scriptural and good, as was that also of
another brother. The second prayed that the war, in which they were
then as a nation engaged, might be overruled for good, and "be the
means of introducing the Gospel and free institutions to a neighbouring
republic." Free institutions, indeed! (I said to myself): if you
conquer, I fear it will be the means of introducing slavery where now
it is not! After this prayer the pastor, having delivered a very short
address, gave out a hymn, and said that while they were singing Brother
such-a-one would "take up the collection,"--a phrase which seems to
indicate a greater degree of preparation on the part of the people than
our "make a collection." The Americans suppose it to be already made,
and nothing remains but to take it up. The good brother came round with
an old hat to receive contributions for the cause of missions. The
pastor then closed with a short prayer and the benediction. Upon the
whole, there were indications of a considerable degree of
warm-heartedness in reference to the missionary cause, and especially
of tender sympathy and affection towards missionaries themselves. As
one of the tribe, I found it rather difficult to preserve my _incog_.
There were present about half-a-dozen black people, some on the right
and some on the left of the pastor--"the place of honour!"