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Home Life in Colonial Days

<h2>CHAPTER XV[364] SUNDAY IN THE COLONIES</h2> The first building used as a church at the Plymouth colony was the fort, and to it the Pilgrim fathers and mothers and children walked on Sunday reverently and gravely, three in a row, the men fully armed with swords and guns, till they built a meeting-house in 1648. In other New England settlements, the first services were held in tents, under trees, or under any shelter. The settler who had a roomy house often had also the meeting. The first Boston meeting-house had mud walls, a thatched roof, and earthen floor. It was used till 1640, and some very thrilling and inspiring scenes were enacted within its humble walls. Usually the earliest meeting-houses were log houses, with clay-filled chinks, and roofs thatched with reeds and long grass, like the dwelling-houses. At Salem is still preserved one of the early churches. The second and more dignified form of New England meeting-house was usually a square wooden building[365] with a truncated pyramidal roof, surmounted often with a belfry, which served as a lookout station and held a bell, from which the bell-rope hung down to the floor in the centre of the church aisle. The old church at Hingham, Massachusetts, still standing and still used, is a good specimen of this shape. It was built in 1681, and is known as the "Old Ship," and is a comely and dignified building. As more elegant and costly dwelling-houses were built, so were better meeting-houses; and the third form with lofty wooden steeple at one end, in[366] the style of architecture invented by Sir Christopher Wren, after the great fire of London, multiplied and increased until every town was graced with an example. In all these the main body of the edifice remained as bare, prosaic, and undecorated as were the preceding churches, while all the ambition of both builders and congregation spent itself in the steeple. These were so varied and at times so beautiful that a chapter might be written on New England steeples. The Old South Church of Boston is a good example of this school of ecclesiastical architecture, and is a well-known historic building as well. The earliest meeting-houses had oiled paper in the windows, and when glass came it was not set with putty, but was nailed in. The windows had what were termed "heavy current side-shutters." The outside of the meeting-house was not "colored," or "stained" as it was then termed, but was left to turn gray and weather-stained, and sometimes moss-covered with the dampness of the great shadowing hemlock and fir trees which were usually planted around New England churches. The first meeting-houses were often decorated in a very singular and grotesque manner. Rewards were paid by all the early towns for killing wolves; and any person who killed a wolf brought the head to the[367] meeting-house and nailed it to the outer wall; the fierce grinning heads and splashes of blood made a grim and horrible decoration. All kinds of notices were also nailed to the meeting-house door where all of the congregation might readily see them,—notices of town-meetings, of sales of cattle or farms, lists of town-officers, prohibitions from selling guns to the Indians, notices of intended marriages, vendues, etc. It was the only meeting-place, the only method of advertisement. In front of the church was usually a row of stepping-stones or horse-blocks, for nearly all came on horseback; and often on the meeting-house green stood the stocks, pillory, and whipping-post. A verse from an old-fashioned hymn reads thus: <div class="poem"><div class="stanza"> "New England's Sabbath day Is heaven-like, still, and pure, When Israel walks the way Up to the temple's door. The time we tell When there to come, By beat of drum, Or sounding shell." </div> </div> The first church at Jamestown, Virginia, gathered the congregation by beat of drum; but while attendants of the Episcopal, Roman Catholic, and[368] Dutch Reformed churches in the New World were in general being summoned to divine service by the ringing of a bell hung either over the church or in the branches of a tree by its side, New England Puritans were summoned, as the hymn relates, by drum, or horn, or shell. The shell was a great conch-shell, and a man was hired to blow it—a mournful sound—at the proper time, which was usually nine o'clock in the morning. In Stockbridge, Massachusetts, the church-shell was afterwards used for many years as a signal to begin and stop work in the haying field. In Windsor, Connecticut, a man walked up and down on a platform on the top of the meeting-house and blew a trumpet to summon worshippers. Many churches had a church drummer, who stood on the roof or in the belfry and drummed; a few raised a flag as a summons, or fired a gun. Within the meeting-house all was simple enough: raftered walls, puncheon and sanded or earthen floors, rows of benches, a few pews, all of unpainted wood, and a pulpit which was usually a high desk overhung by a heavy sounding-board, which was fastened to the roof by a slender metal rod. The pulpit was sometimes called a scaffold. When pews were built they were square, with high partition walls, and had narrow, uncomfortable seats round[369] three sides. The word was always spelled "pue"; and they were sometimes called "pits." A little girl in the middle of this century attended a service in an old church which still retained the old-fashioned square pews; she exclaimed, in a loud voice, "What! must I be shut in a closet and sit on a shelf?" These narrow, shelf-like seats were usually hung on hinges and could be turned up against the pew-walls during the long psalm-tunes and prayers; so the members of the congregation could lean against the pew-walls for support as they stood. When the seats were let down, they fell with a heavy slam that could be heard half a mile away in the summer time, when the windows of the meeting-house were open. Lines from an old poem read:— <div class="poem"><div class="stanza"> "And when at last the loud Amen Fell from aloft, how quickly then The seats came down with heavy rattle, Like musketry in fiercest battle." </div> </div> A few of the old-time meeting-houses, with high pulpit, square pews, and deacons' seats, still remain in New England. The interior of the Rocky Hill meeting-house at Salisbury, Massachusetts, is here shown. It fully illustrates the words of the poet:—[370] <div class="poem"><div class="stanza"> "Old house of Puritanic wood Through whose unpainted windows streamed On seats as primitive and rude As Jacob's pillow when he dreamed, The white and undiluted day—" </div> </div> The seats were carefully and thoughtfully assigned by a church committee called the Seating Committee, the best seats being given to older persons of wealth and dignity who attended the church. Whittier wrote of this custom:— <div class="poem"><div class="stanza"> "In the goodly house of worship, where in order due and fit, As by public vote directed, classed and ranked the people sit.[371] Mistress first and good wife after, clerkly squire before the clown, From the brave coat lace-embroidered to the gray coat shading down." </div> </div> Many of the plans for "seating the meeting-house" have been preserved; the pews and their assigned occupants are clearly designated. A copy is shown of one now in Deerfield Memorial Hall. In the early meeting-houses men and women sat on separate sides of the meeting-house, as in Quaker meetings till our own time. Sometimes a group of[372] young women or of young men were permitted to sit in the gallery together. Little girls sat beside their mothers or on footstools at their feet, or sometimes on the gallery stairs; and I have heard of a little cage or frame to hold Puritan babies in meeting. Boys did not sit with their families, but were in groups by themselves, usually on the pulpit and gallery stairs, where tithing-men watched over them. In Salem, in 1676, it was ordered by the town that "all ye boyes of ye towne are appointed to sitt upon ye three paire of stairs in ye meeting-house, and Wm. Lord is appointed to look after ye boys upon ye pulpitt stairs." In Stratford the tithing-man was ordered to "watch over youths of disorderly carriage, and see they behave themselves comelie, and use such raps and blows as is in his discretion meet." In Durham any misbehaving boy was punished publicly after the service was over. We would nowadays scarcely seat twenty or thirty active boys together in church if we wished them to be models of attention and dignified behavior; but after the boys' seats were removed from the pulpit stairs they were all turned in together in a "boys' pew" in the gallery. There was a boys' pew in Windsor, Connecticut, as late as 1845, and pretty noisy it usually was. A certain small boy in Connecticut misbehaved himself on[373] Sunday, and his wickedness was specified by the justice of peace as follows:— <div class="blockquot">"A Rude and Idel Behaver in the meeting hous. Such as Smiling and Larfing and Intiseing others to the Same Evil. Such as Larfing or Smiling or puling the hair of his nayber Benoni Simkins in the time of Publick Worship. Such as throwing Sister Penticost Perkins on the Ice, it being Saboth day, between the meeting hous and his plaes of abode." </div> I can picture well the wicked scene; poor, meek little Benoni Simpkins trying to behave well in meeting, and not cry out when the young "wanton gospeller" pulled her hair, and unfortunate Sister Perkins tripped up on the ice by the young rascal. Another vain youth in Andover, Massachusetts, was brought up before the magistrate, and it was charged that he "sported and played, and by Indecent gestures and wry faces caused laughter and misbehavior in the beholders." The girls were just as wicked; they slammed down the pew-seats. Tabatha Morgus of Norwich "prophaned the Lord's daye" by her "rude and indecent behavior in Laughing and playing in ye tyme of service." On Long Island godless boys "ran raesses" on the Sabbath and "talked of vane things," and as for Albany children, they played hookey and coasted down hill on Sunday to the scandal of every one[374] evidently, except their parents. When the boys were separated and families sat in pews together, all became orderly in meeting. The deacons sat in a "Deacons' Pue" just in front of the pulpit; sometimes also there was a "Deaf Pue" in front for those who were hard of hearing. After choirs were established the singers' seats were usually in the gallery; and high up under the beams in a loft sat the negroes and Indians. If any person seated himself in any place which was not assigned to him, he had to pay a fine, usually of several shillings, for each offence. But in old Newbury men were fined as high as twenty-seven pounds each for persistent and unruly sitting in seats belonging to other members. The churches were all unheated. Few had stoves until the middle of this century. The chill of the damp buildings, never heated from autumn to spring, and closed and dark throughout the week, was hard for every one to bear. In some of the early log-built meeting-houses, fur bags made of wolfskins were nailed to the seats; and in winter church attendants thrust their feet into them. Dogs, too, were permitted to enter the meeting-house and lie on their masters' feet. Dog-whippers or dog-pelters were appointed to control and expel them when they became unruly or unbearable. Women[375] and children usually carried foot-stoves, which were little pierced metal boxes that stood on wooden legs, and held hot coals. During the noon intermission the half-frozen church attendants went to a neighboring house or tavern, or to a noon-house to get warm. A noon-house or "Sabba-day house," as it was often called, was a long low building built near the meeting-house, with horse-stalls at one end and a chimney at the other. In it the farmers kept, says one church record, "their duds and horses." A great fire of logs was built there each Sunday, and before its cheerful blaze noonday luncheons of[376] brown bread, doughnuts, or gingerbread were eaten, and foot-stoves were filled. Boys and girls were not permitted to indulge in idle talk in those noon-houses, much less to play. Often two or three families built a noon-house together, or the church built a "Society-house," and there the children had a sermon read to them by a deacon during the "nooning"; sometimes the children had to explain aloud the notes they had taken during the sermon in the morning. Thus they throve, as a minister wrote, on the "Good Fare of brown Bread and the Gospel." There was no nearer approach to a Sunday-school until this century. The services were not shortened because the churches were uncomfortable. By the side of the pulpit stood a brass-bound hour-glass which was turned by the tithing-man or clerk, but it did not hasten the closing of the sermon. Sermons two or three hours long were customary, and prayers from one to two hours in length. When the first church in Woburn was dedicated, the minister preached a sermon nearly five hours long. A Dutch traveller recorded a prayer four hours long on a Fast Day. Many prayers were two hours long. The doors were closed and watched by the tithing-man, and none could leave even if tired or restless unless with good excuse. The singing of the psalms was tedious[377] and unmusical, just as it was in churches of all denominations both in America and England at that date. Singing was by ear and very uncertain, and the congregation had no notes, and many had no[378] psalm-books, and hence no words. So the psalms were "lined" or "deaconed"; that is, a line was read by the deacon, and then sung by the congregation. Some psalms when lined and sung occupied half an hour, during which the congregation stood. There were but eight or nine tunes in general use, and even these were often sung incorrectly. There were no church organs to help keep the singers together, but sometimes pitch-pipes were used to set the key. Bass-viols, clarionets, and flutes were played upon at a later date in meeting to help the singing. Violins were too associated with dance music to be thought decorous for church music. Still the New England churches clung to and loved their poor confused psalm-singing as one of their few delights, and whenever a Puritan, even in road or field, heard the distant sound of a psalm-tune he removed his hat and bowed his head in prayer. Contributions at first were not collected by the deacons, but the entire congregation, one after another, walked up to the deacons' seat and placed gifts of money, goods, wampum, or promissory notes in a box. When the services were ended, all remained in the pews until the minister and his wife had walked up the aisle and out of the church. The strict observance of Sunday as a holy day was one of the characteristics of the Puritans. Any[379] profanation of the day was severely punished by fine or whipping. Citizens were forbidden to fish, shoot, sail, row, dance, jump, or ride, save to and from church, or to perform any work on the farm. An infinite number of examples might be given to show how rigidly the laws were enforced. The use of tobacco was forbidden near the meeting-house. These laws were held to extend from sunset on Saturday to sunset on Sunday; for in the first instructions given to Governor Endicott by the company in England, it was ordered that all in the colony cease work at three o'clock in the afternoon on Saturday. The Puritans found support of this belief in the Scriptural words, "The evening and the morning were the first day." A Sabbath day in the family of Rev. John Cotton was thus described by one of his fellow-ministers:— <div class="blockquot">"He began the Sabbath at evening, therefore then performed family duty after supper, being longer than ordinary in exposition. After which he catechized his children and servants, and then returned to his study. The morning following, family worship being ended, he retired into his study until the bell called him away. Upon his return from meeting (where he had preached and prayed some hours), he returned again into his study (the place of his labor and prayer), unto his favorite devotion; where having a small repast carried him up for his dinner, he continued until the[380] tolling of the bell. The public service of the afternoon being over, he withdrew for a space to his pre-mentioned oratory for his sacred addresses to God, as in the forenoon, then came down, repeated the sermon in the family, prayed, after supper sang a Psalm, and toward bedtime betaking himself again to his study he closed the day with prayer. Thus he spent the Sabbath continually." </div> The Virginia Cavaliers were strict Church of England men and the first who came to the colony were strict Sunday-keepers. Rules were laid down to enforce Sunday observance. Journeys were forbidden, boat-lading was prohibited, also all profanation of the day by sports, such as shooting, fishing, game-playing, etc. The offender who broke the Sabbath laws had to pay a fine and be set in the stocks. When that sturdy watch-dog of religion and government—Sir Thomas Dale—came over, he declared absence from church should be punishable by death; but this severity never was executed. The captain of the watch was made to play the same part as the New England tithing-man. Every Sunday, half an hour before service-time, at the last tolling of the bell, the captain stationed sentinels, then searched all the houses and commanded and forced all (except the sick) to go to church. Then, when all were driven churchwards before him, he went with his guards to church himself.[381] Captain John Smith, in his Pathway to erect a Plantation, thus vividly described the first places of divine worship in Virginia:— <div class="blockquot">"Wee did hang an awning, which is an old saile, to three or foure trees to shadow us from the Sunne; our walls were railes of wood; our seats unhewed trees till we cut plankes; our Pulpit a bar of wood nailed to two neighbouring trees. In foul weather we shifted into an old rotten tent; this came by way of adventure for new. This was our Church till we built a homely thing like a barne set upon Cratchets, covered with rafts, sedge, and earth; so also was the walls; the best of our houses were of like curiosity, that could neither well defend from wind nor rain. "Yet we had daily Common Prayer morning and evening;[382] every Sunday two sermons; and every three months a holy Communion till our Minister died: but our Prayers daily with an Homily on Sundays we continued two or three years after, till more Preachers came." </div> A timber church sixty feet long took the place of this mud and clay chapel, and this was in turn replaced by the brick one whose ruined arches are still standing. The wooden church saw the most pompous ceremony of the day when the governor, De La Warre, or Delaware as we now call it, in full dress, attended by all his councillors and officers and fifty halbert-bearers in scarlet cloaks, filed within its flower-decked walls. This decoration of flowers was significant of the difference between the church edifices of the Puritans and of the Cavaliers. The churches of the Southern colonies were, as a rule, much more richly furnished. Many were modelled in shape after the old English churches and were built of stone, though Jonathan Boucher, the colonial clergyman, could write that the greater number of the Southern churches were, at the time of the Revolution, "composed of wood, without spires, or towers or steeples or bells, placed in retired and solitary spots and contiguous to springs or wells." Many of the churches and the chapels-of-ease stood by the waterside, and to the services came the church attendants[383] in canoes, periaugers, dugouts, etc. It made an animated scene upon the water, as the boats came rowing in and as they departed after the service. Sometimes the seats were comfortably cushioned, and they were carefully assigned as in the Puritan meetings. In some Virginia churches seats in the galleries were deemed the most dignified. There was a pew for the magistrates, another for the magistrates' ladies; pews for the representatives and church-wardens, vestrymen, etc. Persons crowded into pews above their stations, just as in New England,[384] and were promptly displaced. Groups of men built pews together, and there were schoolboys' galleries and pews. The first clergyman in Virginia, Robert Hunt, a true man of God, came as a missionary, and he and others were men of marked intellect and religion, but in the eighteenth century the pay was too small and uncertain to attract any great men from the Church of England, and church attendance dwindled and became irregular. For in Virginia the parish was expected to receive any clergyman sent them from England, a rule which often proved unsatisfactory; and deservedly so, since some very disreputable offshoots of English families were thrust upon the Virginia churches. In the Carolinas, where the church chose its own clergyman, harmony and affection prevailed in the parishes as it did among the New England Puritans. Though the Virginians did not always love their clergymen, still they were ever steadfast in their affection to their church, and regarded it as the only church. Sunday was not observed with as much rigidity in New Netherland as in New England, but strict rules and laws were made for enforcing quiet during service-time. Fishing, gathering berries or nuts, playing in the streets, working, going on pleasure[385] trips, all were forbidden. On Long Island shooting of wild fowl, carting of grain, travelling for pleasure, all were punished. In Revolutionary times a cage was set up in City Hall Park, near the present New York Post-office, in which boys were confined who did not properly regard the Sabbath. Before the Dutch settlers had any churches or domines, as they called their ministers, they had krankbesoeckers, or visitors of the sick, who read sermons to an assembled congregation every Sunday. The first church at Albany was much like the Plymouth fort, simply a blockhouse with loop-holes through which guns could be fired. The roof was mounted with three cannon. It had a seat for the magistrates and one for the deacons, and a handsome octagonal pulpit which had been sent from Holland, and which still exists. The edifice had a chandelier and candle sconces and two low galleries. The first church in New Amsterdam was of stone, and was seventy-two feet long. A favorite form of the Dutch churches was six or eight sided, with a high pyramidal roof, topped with a belfry and a weather-vane. Usually the windows were so small and of glass so opaque that the church was very dark. A few of the churches were poorly heated with high stoves perched up on pillars, the Albany and Schenectady churches among them, but[386] all the women carried foot-stoves, and some of the men carried muffs. Almost as important as the domine was the voorleezer or chorister, who was also generally the bell-ringer, sexton, grave-digger, funeral inviter, schoolmaster, and sometimes town clerk. He "tuned the psalm"; turned the hour-glass; gave out the psalms on a hanging board to the congregation; read the Bible; gave up notices to the domine by sticking the papers in the end of a cleft stick and holding it up to the high pulpit. The deacons had control of all the church money. In the middle of the sermon they collected contributions by passing sacjes. These were small cloth or velvet[387] bags hung on the end of a pole six or eight feet long. A French traveller told that the Dutch deacons passed round "the old square hat of the preacher" on the end of a stick for the contributions. Usually there was a little bell on the sacje which rung when a coin was dropped in. In many Dutch churches the men sat in a row of pews around the wall while the women were seated on chairs in the centre of the church. There were also a few benches or pews for persons of special dignity, or for the minister's wife. There were many other colonists of other religious faiths: the Roman Catholics in Maryland and the extreme Southern colonies; the Quakers in Pennsylvania; the Baptists in Rhode Island; the Huguenots, Lutherans, Moravians; but all enjoined an orderly observance of the Sabbath day. And it may be counted as one of the great blessings of the settlement of America, one of the most ennobling conditions of its colonization, that it was made at a time when the deepest religious feeling prevailed throughout Europe, when devotion to some religion was found in every one, when the Bible was a newly found and deeply loved treasure; when the very differences of religious belief and the formation of new sects made each cling more lovingly and more earnestly to his own faith. <div style="break-after:column;"></div>

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