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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..a12264f --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #63755 (https://www.gutenberg.org/ebooks/63755) diff --git a/old/63755-0.txt b/old/63755-0.txt deleted file mode 100644 index ac1817c..0000000 --- a/old/63755-0.txt +++ /dev/null @@ -1,878 +0,0 @@ -The Project Gutenberg eBook, A few words on the Crystal Palace Question, -by Charles John Vaughan - - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - - -Title: A few words on the Crystal Palace Question - - -Author: Charles John Vaughan - - - -Release Date: November 14, 2020 [eBook #63755] - -Language: English - -Character set encoding: UTF-8 - - -***START OF THE PROJECT GUTENBERG EBOOK A FEW WORDS ON THE CRYSTAL PALACE -QUESTION*** - - -Transcribed from the 1852 John Murray edition by David Price - - - - - - A FEW WORDS - ON - THE CRYSTAL PALACE QUESTION. - - - * * * * * - - BY - - CHARLES JOHN VAUGHAN, D.D. - - HEAD MASTER OF HARROW SCHOOL. - - * * * * * - - LONDON: - - JOHN MURRAY, ALBEMARLE STREET; - CROSSLEY AND CLARKE, LEICESTER AND HARROW: - MACMILLAN AND CO., CAMBRIDGE. - - MDCCCLII. - - * * * * * - - PRINTED BY W. NICOL, 60, PALL MALL. - - * * * * * - - - - -A FEW WORDS -ON -THE CRYSTAL PALACE QUESTION. - - -No Clergyman who values his own ease will write on either side of a -question connected however remotely with that of Sunday observance. If -he takes the one side, the world accuses him of bigotry: if the other, -his brethren stigmatize him as a Latitudinarian. What is worse, he runs -the risk of either furnishing a handle to the irreligious, or perplexing -and depressing the thoughtful and serious. - -Nor is the danger removed by his occupying a position of the utmost -possible moderation, acknowledging the strength of both sides, and -endeavouring to adjust with all evenness their conflicting claims. The -only result is, that he becomes the prey of both parties: each holds on -its way, and the voice of candour is silenced by the uproar. - -Yet the truth must be spoken. No personal considerations ought to -suppress it. No anxiety for the cause of good can justify a timid -compromise with error. - -It is impossible to reflect without a sense of deep disquiet upon the -present position of the Sunday question in England. It is a point on -which men’s professions are at war with their conduct. It is a point on -which traditional ideas are held in forced conjunction with altered -practices. It is a point on which Christian teachers will not speak out. -It is a point on which popular prepossessions are accepted as a -convenient fact, even where they are felt to rest on insufficient -grounds, and to lead to a most inadequate result. - -And what is the consequence? Men’s consciences are perplexed. They -ask—and there is no audible answer—Why do I observe the Sunday? Is it on -the ground of the Mosaic commandment? If so, who has relaxed the -strictness of its terms? Where is the permission to do, what we all do, -but what Israel did not, on the Sabbath day? Who taught us that in this -one instance the Christian rule of keeping the spirit of God’s -commandments implies the licence to break the letter? - -Questions such as these are left to answer themselves as they can. There -remains a large amount of Sabbatical observance: but it is associated -with no little bondage of spirit in what is done, and with no little -embarrassment of conscience in what is left undone. - -And where, meanwhile, is the Christian teacher, wise enough and bold -enough to proclaim from his pastoral watch-tower the yoke with which -Christ has bound us, the liberty wherewith He has made us free? - -Where is he who can encounter, even as St. Paul encountered it, the -obloquy which assails in every age the exaltation of the everlasting -Gospel, as, not the summary merely, not the expansion merely, not the -interpretation merely, but the END—in every sense of that term—of every -earlier Dispensation? who ventures to declare that not the fourth -Commandment only, but the whole Decalogue, has ceased to be, _as such_, -the rule of our life? that, although Christians commit neither idolatry -nor murder nor perjury, it is not because God forbade these crimes by -Moses, but because they are contrary to the spirit of Christ? that, in -short, their obedience to the unchangeable precepts of God’s moral Law is -a homage rendered not to Sinai but to Calvary; so that, if in any point -they find in their own Gospel a limitation or a modification or an -extension of any earlier enactment, they are conscious of no -embarrassment in the regulation of their allegiance—forasmuch as the -later is _their_ law, even as the earlier was that of others? - -And thus with reference to the observance of the Sabbath, and to every -point of moral duty, the appeal lies now, primarily to the Scriptures of -the New Testament, and secondarily to any other records which we may -possess of the practice of the Apostolical age. - -Nor can it be pretended, when the question is fairly examined, that the -perpetuation of the Jewish Sabbath is either enjoined, or by implication -encouraged, in the words or the writings of the first disciples and -Apostles of our Lord. - -How shall we account for the total omission, amidst precepts so -multiplied upon every point of Christian duty, of all reference to the -obligation of the Sabbatical rest? From whom, if not from the Apostles, -could the Gentile Christians derive their knowledge of its existence? -Yet no direction is anywhere to be found for its observance, nor yet any -reproof for the neglect of it. In the only passages in which a clear -reference to it occurs in the Epistles, the language employed is that -either of indifference to its retention, or even of rebuke for its -revival. - -We do indeed find traces in the New Testament of the existence of -_another_ day of weekly observance; a day on which the disciples came -together to break bread; on which it was natural to collect their -offerings; to which (before the last of the Apostles was called to his -rest) was already appropriated the title of the Lord’s Day. - -But that this day was neither identical with the Jewish Sabbath, nor -substituted for it by any formal act of transfer, is sufficiently proved -by the remarkable circumstance, that there were in the primitive age -Churches in which _both_ were observed—Saturday in remembrance of the -Mosaic Sabbath, Sunday in commemoration of the Redeemer’s resurrection. -By what right shall we assume that, when the former observance died out, -the latter was invested with its distinctive attributes? or that, in -congregations where the former had never been practised, the latter had -been, all along, synonymous with an institution with which (to judge from -existing records) they had never been made acquainted? - -Then, if this be so; if the Sabbath is an ordinance of the past; one of -those “elements or rudiments of the world,” those “shadows of things to -come,” of which “the substance and the reality is Christ;” in what sense -do we still read in our Churches the fourth Commandment, and pray for -grace to incline our hearts to keep it? - -How low and slavish a spirit is betrayed in this anxiety to have an -express _law_ to show for our Christian Sunday. How opposite to that -which is the distinctive feature of the Christian character—an earnest -desire to catch every intimation, every indication, of our Master’s will, -that we may do it not as His slaves but as His children. Enough if we -found even a _human_ institution, which testified throughout Christendom, -by a speaking sign, by an act at once self-denying and beneficent, our -faith in realities unseen and future. Even _this_ would bind us to its -observance. It would be an ordinance of God’s Providence for us. It -would be our duty to submit to it, if it were but an ordinance of man, -for the Lord’s sake. And surely it would bear upon its very front the -impress of a will more than human: it would bespeak itself the creation -of a Divine philanthropy. He who should presume to trifle with it—still -more, he who should seek to abrogate or to nullify it for his neighbours -or his countrymen—would be seen, even if this were all, to be fighting -against God. - -But this is _not_ all. We think that we see indications, from the very -earliest days of which the Scriptures contain the record, of man’s need -of a periodical rest, and of God’s purpose to secure it to him. - -We believe that it is essential to the wellbeing of his bodily and mental -structure. That it is adapted to the preservation of his health, to the -prolongation of his life, to the comfort and efficiency of his work, -whether manual or intellectual. That the man who regards every day as -equal, who refuses to observe the day of relaxation, will work the worse -while he does work, and decay and die the sooner. That the man who -rigidly abstains from labour and from excitement during every seventh -day, will be a healthier and a happier man for this intermission, more -serviceable and longer lived. And all this we believe to have been -foreseen by man’s Creator, and provided for by the Disposer of man’s -heart. - -Thus far, however, we have stopped short of the highest considerations. -If no other purpose were answered by the institution of the Christian -Sunday, it is undeniable that the _nature_ of the periodical rest might -be left wholly to the individual taste and judgment. It would be a -matter of indifference—a matter with which conscience would have no right -to intermeddle—whether it were to be spent in seclusion or in society, in -worship, in novel-reading, or in travelling. - -But we believe, further, that the periodical rest which is essential to -the health of man’s body and to the vigour of man’s intellect, is yet -more so to the wellbeing of his immortal spirit, to his education for -that state in which earthly life issues. Surrounded by ten thousand -influences drawing his heart downwards and enchaining his interests upon -earth, he needs the opportunity which God’s Providence has thus afforded -him, of cultivating the thoughts and practising the habits which alone -can survive death and occupy his everlasting energies. Without the -recurrence, at brief and regular intervals, of his day of spiritual -improvement, his soul would be as incompetent to withstand the -fascinations of earth, as his body to endure perpetual exercise, or his -mind incessant application. - -And when we thus transfer the basis of Sunday observance from the region -of law to that of privilege and blessing; when we accept as God’s gift to -us, for certain high and beneficent purposes, what once perhaps we -regarded as a badge of subjection and servitude; how simple, -comparatively, becomes every question which can affect its observance—how -easy the statement, in words at least, of the principle which should -guide our use of it. - -The question now is, not, What is it lawful, what is it wrong, to do on -the Sunday? how can I so employ it as to avoid breaking God’s Law and -incurring God’s displeasure? but rather, How can I derive from it all -possible good? how can I turn to the best account, for myself and others, -in soul and body, the blessing which God has thus conferred upon me? - -And shall those who look back through long years upon their frequent -failures to improve this blessing, see no reason for the confession which -bewails their past neglect of it, and the prayer which asks help to -honour it hereafter? - -Whatever tends to refresh the mind and body without the stimulus of an -undue excitement, will be, in itself, a desirable occupation for the -Christian Sunday. - -But, if this relaxation of the body and mind be attended with no -corresponding benefit to the soul; still more, if it involve an -excitement unfavourable to the remembrance of God, so that, at the end of -the day, Heaven shall be more distant than at its beginning; then that -relaxation has been of a mistaken and injurious kind; the purposes of the -institution have been this day rather defeated than answered; it is not -so much that we have broken a law, as that we have missed a blessing; we -have been unthankful for a great privilege, we have thrown away a great -opportunity of good. - -All this is plain enough as respects an individual: few will gainsay its -truth. - -But we are now concerned rather with the _national_ observance of the -Sunday. How are we to apply these principles to the case of _others_? -more especially, if the question be one of government, of legislation? - -Let us, in the first place, take clearly into view what can, and what -cannot, be done by legislation on such a subject. - -It is quite idle to suppose that a Christian use of the Sunday can ever -be secured by authoritative enactment. We cannot, by all the legislation -in the world, augment by one the number of the worshippers in our -Churches; we cannot open one Bible, we cannot elicit one prayer, we -cannot awaken in one heart the feelings of faith or hope or love. The -observance of the Sunday, as it rests not on law as its basis, so neither -can it rest on legislation for its enforcement. - -What then _can_ be done? - -Legislation can _protect_ the observance of the day. It cannot prevent -him who will from desecrating it, in his heart, in his house, in thought, -word, or act. But it can limit the operation of this desecration upon -others. It can refuse to him the absolute command of the services of -others in effecting this desecration. It can coerce within somewhat -narrow bounds his power to keep others waiting upon his amusements to the -loss of the privileges of the day for themselves. It can say, Such and -such places shall be inaccessible on that day; such and such means of -conveyance withdrawn; such and such servants of the Public excused from -their attendance. - -And, besides its protective power, legislation has also a strong -_negative_ operation. There are barriers which can only be removed by -its assistance. At all events, its interposition may at any moment be -invoked to stop such a removal. It may impede the extension of Sunday -travelling: it may refuse its licence to the multiplication of Sunday -amusement: it may refrain from sanctioning the creation of those haunts -and rendezvous of public attraction which make just the difference -oftentimes between neglect and contempt, between disregard and defiance, -between indifference and desecration. It is one thing to know that a -multitude of individuals, however numerous, fail to honour the day; -another, to parade before the eyes of the world the legalization of that -failure. - -In what manner then do these remarks bear upon the particular subject now -before us; the design (as it is commonly understood) of opening to the -Public during certain hours of the Sunday some portions of the Crystal -Palace? - -I have no sympathy with an outcry founded in whole or in part upon what -appears to me to be an untenable notion of the nature of our Christian -Sunday. And I confess that I could forgive a Statesman who should -receive on the present occasion with deep suspicion the remonstrances of -men who but three years ago fostered and aggravated the same outcry on a -plea which the slightest examination would have shown to be fallacious. -Those who have lent themselves in former instances to swell the chorus of -an ignorant and fanatical clamour, have no claim to attention now but -that with which the actual merits of their case may furnish them. - -But the two occasions are, as I believe, widely different. The contrast -is unimportant: I will come at once to the present. - -And let me admit, once for all, that it is with things _as they are_ that -we have to do; not with things as they _might_ exist in a totally -opposite condition. We must take the state of the poor man as it is, and -the state of Sunday observance as it is. We might _wish_ indeed that -both were widely different. We might form to ourselves the picture of a -poor man’s Sunday, such as in rare instances we have seen it: the clean -though humble dwelling, the early prayer of the household, the open -Bible, the walk to Church, the one comfortable meal of the week, the holy -and loving converse of the evening, the prayer and the blessing with -which the day ended as it began. And we might say, and say with truth, -that, for a family thus resting in holy union throughout its weekly -festival of Christian devotion and thankfulness, no change could come -that were not for the worse. No want is here felt of anything which God -has not given: enough for that happy home is the change which Sunday has -brought with it over the aspect of every familiar object; the rest from -labour, enjoyed with those dearest on earth, in the remembrance of One -loved above all—this is all that they ask—more would destroy it. - -But this, alas! is a spectacle as rare as it is beautiful: we may wish -for a theoretical good, but we must choose the practical. Next below the -case just pictured, stands that of him whose piety perhaps is less -fervent, his desire for relaxation less easily satisfied, and who, -thirsting for one glimpse of nature, one breath of God’s air, one ray of -God’s sunshine, must seek them where they can be found, must travel, in -short, in quest of them. Shall we pass upon this man a sentence of -harsh, of unqualified, censure? Shall we say that he who carries with -him on the Sunday his wife and his children to some quiet country spot -where he may shake off the distractions of business, refresh himself with -the sights and sounds of freedom, and pray with his family in a Church -less dark and less dank than he could find in the neighbourhood of his -dwelling—shall we say that this man breaks God’s Law, and does despite to -His holy day? Let others record this sentence—I dare not. - -But this I would say—that a freedom which he takes ought not to be made a -yoke of bondage to another; that this liberty of his, so refreshing (if -it be enjoyed in a Christian spirit) to soul and body, must be purchased -for him at as small a cost as possible of Sunday toil on the part of -others: let not the necessity which he feels, for entire relaxation on -his day of rest, entail upon the servants of the Public a burdensome load -of labour on a day of which they perhaps equally need the enjoyment: let -the protective hand of legislation, if it be necessary, be interposed to -regulate the hours and the method of his coming and going, that others -may rest as well as he. - -And, further, I would urge that it is essential to the beneficial effects -of this indulgence, that it should be enjoyed, as far as may be, in -tranquillity and retirement; that it is one thing to travel on the Sunday -to a country village, and another to be immersed in the bustle and -excitement of a crowded fair; that that quietness of mind and feeling, -which is one of the main blessings of a Christian Sunday, is necessarily -impaired if the scene of relaxation be a focus of popular attraction, -involving the visitor, without the possibility of escape, in the noise -and the glare of a tumultuous assembly. - -Nor, once more, could I regard as a matter of indifference the -authoritative bisection of the Sunday into a morning of worship and an -afternoon of pleasure. Whatever be the character of the day, it is one, -not twofold. It is indeed one of the chief duties—perhaps the chief -ostensible duty—of the day, to attend its public services, but we have no -warrant for representing its character as changed when the first or even -the second of those services is ended: whatever it be—whether a day of -devotion, or a day of inaction, or a day of amusement—that it is -throughout: and, however little it may be designed, the effect of the -proposed distinction would assuredly be, not so much to increase the -sanctity of the morning as to destroy that of the evening. Henceforth -the claims of _evening_ worship,—and still more the claims of the whole -day upon a thoughtful and serious spirit,—would be materially disparaged: -so far as the effects of this measure extend, they will cause the day to -close at noon: and what will it be thenceforth to those countless -thousands of our countrymen who are debarred by absolute necessity from -attending the service of the morning? - -I know it may be urged that such arguments presuppose the existence of a -very different state of Sunday observance from the present; that the -question really lies not between the Crystal Palace and the Church, but -between the Crystal Palace and the street or the gin-shop. I believe, -however, that no gallery of painting or of sculpture will have any -abiding attractions for the class thus described: tastes so brutish will -not be transformed by any such expedient: they will remain what they are, -until a mightier engine shall bear upon them: no display of art will -allure them to civilization. The class really affected by the change -proposed will be that already described; neither the highest of all, nor -the very lowest. Those who now travel on the Sunday in a desultory -manner will then be found congregated in large numbers upon a single -point: and the alteration, so far as it extends, will be for the worse. - -It remains only to assert with all earnestness the _importance_ of the -contemplated innovation. It is the first step in a course which lies -already as in a map before us. The opening of one such building is -virtually the opening of all. The demand for this extension may be -gradual; but, whenever and wherever made, it must be granted. At all -events, the principle is gone. England becomes like other nations. That -great spectacle of reverence for God which was afforded last year in the -face of assembled Europe can be presented no more. The very building -which bore so noble a testimony is itself a year later to utter a -different language. Yet where, practically, is the distinction between -the two cases? What Sunday was, Sunday is. If it was an act of becoming -reverence to close the Great Exhibition on that day, how is it that what -was religion then is superstition now? Assuredly the effects, for good -or evil, of such a proceeding will not be less striking or less extensive -now than then: then too they would have been temporary, now they will be -permanent. - -If there be yet time to pause—and there _is_ time, for Parliament, at all -events, has not yet spoken—may it be seized and used. It is one thing -for an individual, or a host of individuals, to disregard or to abuse -their day of rest: it is another thing for the _nation_ to interpose to -sanction that neglect, and thus to fling away by her own act a badge -which, once lost, can never be resumed. - -HARROW, - _November_ 2, 1852. - - * * * * * - -The following Address will be found to comprise the main topics above -insisted upon. - - TO THE RIGHT HONOURABLE - THE EARL OF DERBY, - &c. &c. &c. - - “MY LORD, - - “We the undersigned venture to express to your Lordship with all - deference the regret with which we have heard of an intention to open - to the Public on the Sunday (with some limitations) the new Crystal - Palace at Sydenham. - - “We deem it unnecessary for our present purpose to enter into any - discussion of the general question of Sunday observance. - - “We are far from desiring to see such an observance of the day as - would rob it of any portion of its character as a day of refreshment - and of Christian commemoration. - - “We can sympathize to the full in the hard lot of those whose whole - week is spent in confinement and toil, and to whom Sunday alone - brings the opportunity of seeing the light or breathing the air of - freedom. - - “But we value above all price that national recognition of the - existence of God, and of the blessings of Christianity, which has - been made for so many ages by this country in its maintenance of the - observance of our weekly day of rest. - - “We should lament the sanction, by a Royal Charter, of a departure - from the principle of this observance. - - “We consider the concentration of Sunday travelling upon a single - focus of attraction, to be a far greater evil than the more desultory - pursuit of health and relaxation at present practised by the lower - orders on that day. - - “And we should feel that the noble example of national regard for the - Sunday, displayed last year before the eyes of Europe in the closing - of the Great Exhibition on that day, was ill followed up by giving a - public sanction to an opposite practice in the case of a building - which professes to be intended to perpetuate the same magnificent - design. - - “For these reasons, we beg leave most respectfully to express our - hope that the power now entrusted to the hands of your Lordship may - not be employed in the accomplishment of a project which we believe - in our hearts to be unfavourable to the Christian character of the - nation. - - “We have the honour to be,” - &c. &c. &c. - - * * * * * - - _By the same Author_. - - TWO LETTERS - ON THE LATE POST OFFICE AGITATION, - 1849 AND 1850. - - * * * * * - - JOHN MURRAY, ALBEMARLE STREET. - - * * * * * - - LONDON: PRINTED BY W. NICOL., SHAKSPEARE PRESS, PALL MALL. - - - - -***END OF THE PROJECT GUTENBERG EBOOK A FEW WORDS ON THE CRYSTAL PALACE -QUESTION*** - - -******* This file should be named 63755-0.txt or 63755-0.zip ******* - - -This and all associated files of various formats will be found in: -http://www.gutenberg.org/dirs/6/3/7/5/63755 - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - - -Title: A few words on the Crystal Palace Question - - -Author: Charles John Vaughan - - - -Release Date: November 14, 2020 [eBook #63755] - -Language: English - -Character set encoding: ISO-646-US (US-ASCII) - - -***START OF THE PROJECT GUTENBERG EBOOK A FEW WORDS ON THE CRYSTAL PALACE -QUESTION*** -</pre> -<p>Transcribed from the 1852 John Murray edition by David -Price</p> -<h1>A FEW WORDS<br /> -<span class="GutSmall">ON</span><br /> -THE CRYSTAL PALACE QUESTION.</h1> - -<div class="gapspace"> </div> -<p style="text-align: center"><span -class="GutSmall">BY</span></p> -<p style="text-align: center">CHARLES JOHN VAUGHAN, D.D.</p> -<p style="text-align: center"><span class="GutSmall">HEAD MASTER -OF HARROW SCHOOL.</span></p> - -<div class="gapspace"> </div> -<p style="text-align: center">LONDON:</p> -<p style="text-align: center">JOHN MURRAY, ALBEMARLE STREET;<br -/> -<span class="GutSmall">CROSSLEY AND CLARKE, LEICESTER AND -HARROW:</span><br /> -<span class="GutSmall">MACMILLAN AND CO., CAMBRIDGE.</span></p> -<p style="text-align: center">MDCCCLII.</p> - -<div class="gapspace"> </div> -<p style="text-align: center"><a name="page2"></a><span -class="pagenum">p. 2</span><span class="GutSmall">PRINTED BY W. -NICOL, 60, PALL MALL.</span></p> - -<div class="gapspace"> </div> -<h2><a name="page3"></a><span class="pagenum">p. 3</span>A FEW -WORDS<br /> -<span class="GutSmall">ON</span><br /> -THE CRYSTAL PALACE QUESTION.</h2> -<p>No Clergyman who values his own ease will write on either side -of a question connected however remotely with that of Sunday -observance. If he takes the one side, the world accuses him -of bigotry: if the other, his brethren stigmatize him as a -Latitudinarian. What is worse, he runs the risk of either -furnishing a handle to the irreligious, or perplexing and -depressing the thoughtful and serious.</p> -<p>Nor is the danger removed by his occupying a position of the -utmost possible moderation, acknowledging the strength of both -sides, and endeavouring to adjust with <a name="page4"></a><span -class="pagenum">p. 4</span>all evenness their conflicting -claims. The only result is, that he becomes the prey of -both parties: each holds on its way, and the voice of candour is -silenced by the uproar.</p> -<p>Yet the truth must be spoken. No personal considerations -ought to suppress it. No anxiety for the cause of good can -justify a timid compromise with error.</p> -<p>It is impossible to reflect without a sense of deep disquiet -upon the present position of the Sunday question in -England. It is a point on which men’s professions are -at war with their conduct. It is a point on which -traditional ideas are held in forced conjunction with altered -practices. It is a point on which Christian teachers will -not speak out. It is a point on which popular -prepossessions are accepted as a convenient fact, even where they -are felt to rest on insufficient grounds, and to lead to a most -inadequate result.</p> -<p>And what is the consequence? Men’s consciences are -perplexed. They ask—and there is no audible -answer—Why do I observe the Sunday? Is it on the -ground <a name="page5"></a><span class="pagenum">p. 5</span>of -the Mosaic commandment? If so, who has relaxed the -strictness of its terms? Where is the permission to do, -what we all do, but what Israel did not, on the Sabbath -day? Who taught us that in this one instance the Christian -rule of keeping the spirit of God’s commandments implies -the licence to break the letter?</p> -<p>Questions such as these are left to answer themselves as they -can. There remains a large amount of Sabbatical observance: -but it is associated with no little bondage of spirit in what is -done, and with no little embarrassment of conscience in what is -left undone.</p> -<p>And where, meanwhile, is the Christian teacher, wise enough -and bold enough to proclaim from his pastoral watch-tower the -yoke with which Christ has bound us, the liberty wherewith He has -made us free?</p> -<p>Where is he who can encounter, even as St. Paul encountered -it, the obloquy which assails in every age the exaltation of the -everlasting Gospel, as, not the summary merely, not the expansion -merely, not the interpretation merely, but the <span -class="GutSmall">END</span>—in <a name="page6"></a><span -class="pagenum">p. 6</span>every sense of that term—of -every earlier Dispensation? who ventures to declare that not the -fourth Commandment only, but the whole Decalogue, has ceased to -be, <i>as such</i>, the rule of our life? that, although -Christians commit neither idolatry nor murder nor perjury, it is -not because God forbade these crimes by Moses, but because they -are contrary to the spirit of Christ? that, in short, their -obedience to the unchangeable precepts of God’s moral Law -is a homage rendered not to Sinai but to Calvary; so that, if in -any point they find in their own Gospel a limitation or a -modification or an extension of any earlier enactment, they are -conscious of no embarrassment in the regulation of their -allegiance—forasmuch as the later is <i>their</i> law, even -as the earlier was that of others?</p> -<p>And thus with reference to the observance of the Sabbath, and -to every point of moral duty, the appeal lies now, primarily to -the Scriptures of the New Testament, and secondarily to any other -records which we may possess of the practice of the Apostolical -age.</p> -<p><a name="page7"></a><span class="pagenum">p. 7</span>Nor can -it be pretended, when the question is fairly examined, that the -perpetuation of the Jewish Sabbath is either enjoined, or by -implication encouraged, in the words or the writings of the first -disciples and Apostles of our Lord.</p> -<p>How shall we account for the total omission, amidst precepts -so multiplied upon every point of Christian duty, of all -reference to the obligation of the Sabbatical rest? From -whom, if not from the Apostles, could the Gentile Christians -derive their knowledge of its existence? Yet no direction -is anywhere to be found for its observance, nor yet any reproof -for the neglect of it. In the only passages in which a -clear reference to it occurs in the Epistles, the language -employed is that either of indifference to its retention, or even -of rebuke for its revival.</p> -<p>We do indeed find traces in the New Testament of the existence -of <i>another</i> day of weekly observance; a day on which the -disciples came together to break bread; on which it was natural -to collect their offerings; to which (before the last of the <a -name="page8"></a><span class="pagenum">p. 8</span>Apostles was -called to his rest) was already appropriated the title of the -Lord’s Day.</p> -<p>But that this day was neither identical with the Jewish -Sabbath, nor substituted for it by any formal act of transfer, is -sufficiently proved by the remarkable circumstance, that there -were in the primitive age Churches in which <i>both</i> were -observed—Saturday in remembrance of the Mosaic Sabbath, -Sunday in commemoration of the Redeemer’s -resurrection. By what right shall we assume that, when the -former observance died out, the latter was invested with its -distinctive attributes? or that, in congregations where the -former had never been practised, the latter had been, all along, -synonymous with an institution with which (to judge from existing -records) they had never been made acquainted?</p> -<p>Then, if this be so; if the Sabbath is an ordinance of the -past; one of those “elements or rudiments of the -world,” those “shadows of things to come,” of -which “the substance and the reality is Christ;” in -what sense do we still read in our Churches the fourth -Commandment, and <a name="page9"></a><span class="pagenum">p. -9</span>pray for grace to incline our hearts to keep it?</p> -<p>How low and slavish a spirit is betrayed in this anxiety to -have an express <i>law</i> to show for our Christian -Sunday. How opposite to that which is the distinctive -feature of the Christian character—an earnest desire to -catch every intimation, every indication, of our Master’s -will, that we may do it not as His slaves but as His -children. Enough if we found even a <i>human</i> -institution, which testified throughout Christendom, by a -speaking sign, by an act at once self-denying and beneficent, our -faith in realities unseen and future. Even <i>this</i> -would bind us to its observance. It would be an ordinance -of God’s Providence for us. It would be our duty to -submit to it, if it were but an ordinance of man, for the -Lord’s sake. And surely it would bear upon its very -front the impress of a will more than human: it would bespeak -itself the creation of a Divine philanthropy. He who should -presume to trifle with it—still more, he who should seek to -abrogate or to nullify it for his neighbours or his <a -name="page10"></a><span class="pagenum">p. -10</span>countrymen—would be seen, even if this were all, -to be fighting against God.</p> -<p>But this is <i>not</i> all. We think that we see -indications, from the very earliest days of which the Scriptures -contain the record, of man’s need of a periodical rest, and -of God’s purpose to secure it to him.</p> -<p>We believe that it is essential to the wellbeing of his bodily -and mental structure. That it is adapted to the -preservation of his health, to the prolongation of his life, to -the comfort and efficiency of his work, whether manual or -intellectual. That the man who regards every day as equal, -who refuses to observe the day of relaxation, will work the worse -while he does work, and decay and die the sooner. That the -man who rigidly abstains from labour and from excitement during -every seventh day, will be a healthier and a happier man for this -intermission, more serviceable and longer lived. And all -this we believe to have been foreseen by man’s Creator, and -provided for by the Disposer of man’s heart.</p> -<p>Thus far, however, we have stopped short of the highest -considerations. If no other <a name="page11"></a><span -class="pagenum">p. 11</span>purpose were answered by the -institution of the Christian Sunday, it is undeniable that the -<i>nature</i> of the periodical rest might be left wholly to the -individual taste and judgment. It would be a matter of -indifference—a matter with which conscience would have no -right to intermeddle—whether it were to be spent in -seclusion or in society, in worship, in novel-reading, or in -travelling.</p> -<p>But we believe, further, that the periodical rest which is -essential to the health of man’s body and to the vigour of -man’s intellect, is yet more so to the wellbeing of his -immortal spirit, to his education for that state in which earthly -life issues. Surrounded by ten thousand influences drawing -his heart downwards and enchaining his interests upon earth, he -needs the opportunity which God’s Providence has thus -afforded him, of cultivating the thoughts and practising the -habits which alone can survive death and occupy his everlasting -energies. Without the recurrence, at brief and regular -intervals, of his day of spiritual improvement, his soul would be -as incompetent <a name="page12"></a><span class="pagenum">p. -12</span>to withstand the fascinations of earth, as his body to -endure perpetual exercise, or his mind incessant application.</p> -<p>And when we thus transfer the basis of Sunday observance from -the region of law to that of privilege and blessing; when we -accept as God’s gift to us, for certain high and beneficent -purposes, what once perhaps we regarded as a badge of subjection -and servitude; how simple, comparatively, becomes every question -which can affect its observance—how easy the statement, in -words at least, of the principle which should guide our use of -it.</p> -<p>The question now is, not, What is it lawful, what is it wrong, -to do on the Sunday? how can I so employ it as to avoid breaking -God’s Law and incurring God’s displeasure? but -rather, How can I derive from it all possible good? how can I -turn to the best account, for myself and others, in soul and -body, the blessing which God has thus conferred upon me?</p> -<p>And shall those who look back through long years upon their -frequent failures to improve this blessing, see no reason for the -<a name="page13"></a><span class="pagenum">p. 13</span>confession -which bewails their past neglect of it, and the prayer which asks -help to honour it hereafter?</p> -<p>Whatever tends to refresh the mind and body without the -stimulus of an undue excitement, will be, in itself, a desirable -occupation for the Christian Sunday.</p> -<p>But, if this relaxation of the body and mind be attended with -no corresponding benefit to the soul; still more, if it involve -an excitement unfavourable to the remembrance of God, so that, at -the end of the day, Heaven shall be more distant than at its -beginning; then that relaxation has been of a mistaken and -injurious kind; the purposes of the institution have been this -day rather defeated than answered; it is not so much that we have -broken a law, as that we have missed a blessing; we have been -unthankful for a great privilege, we have thrown away a great -opportunity of good.</p> -<p>All this is plain enough as respects an individual: few will -gainsay its truth.</p> -<p>But we are now concerned rather with the <i>national</i> -observance of the Sunday. <a name="page14"></a><span -class="pagenum">p. 14</span>How are we to apply these principles -to the case of <i>others</i>? more especially, if the question be -one of government, of legislation?</p> -<p>Let us, in the first place, take clearly into view what can, -and what cannot, be done by legislation on such a subject.</p> -<p>It is quite idle to suppose that a Christian use of the Sunday -can ever be secured by authoritative enactment. We cannot, -by all the legislation in the world, augment by one the number of -the worshippers in our Churches; we cannot open one Bible, we -cannot elicit one prayer, we cannot awaken in one heart the -feelings of faith or hope or love. The observance of the -Sunday, as it rests not on law as its basis, so neither can it -rest on legislation for its enforcement.</p> -<p>What then <i>can</i> be done?</p> -<p>Legislation can <i>protect</i> the observance of the -day. It cannot prevent him who will from desecrating it, in -his heart, in his house, in thought, word, or act. But it -can limit the operation of this desecration upon others. It -can refuse to him the <a name="page15"></a><span -class="pagenum">p. 15</span>absolute command of the services of -others in effecting this desecration. It can coerce within -somewhat narrow bounds his power to keep others waiting upon his -amusements to the loss of the privileges of the day for -themselves. It can say, Such and such places shall be -inaccessible on that day; such and such means of conveyance -withdrawn; such and such servants of the Public excused from -their attendance.</p> -<p>And, besides its protective power, legislation has also a -strong <i>negative</i> operation. There are barriers which -can only be removed by its assistance. At all events, its -interposition may at any moment be invoked to stop such a -removal. It may impede the extension of Sunday travelling: -it may refuse its licence to the multiplication of Sunday -amusement: it may refrain from sanctioning the creation of those -haunts and rendezvous of public attraction which make just the -difference oftentimes between neglect and contempt, between -disregard and defiance, between indifference and -desecration. It is one thing to know that a <a -name="page16"></a><span class="pagenum">p. 16</span>multitude of -individuals, however numerous, fail to honour the day; another, -to parade before the eyes of the world the legalization of that -failure.</p> -<p>In what manner then do these remarks bear upon the particular -subject now before us; the design (as it is commonly understood) -of opening to the Public during certain hours of the Sunday some -portions of the Crystal Palace?</p> -<p>I have no sympathy with an outcry founded in whole or in part -upon what appears to me to be an untenable notion of the nature -of our Christian Sunday. And I confess that I could forgive -a Statesman who should receive on the present occasion with deep -suspicion the remonstrances of men who but three years ago -fostered and aggravated the same outcry on a plea which the -slightest examination would have shown to be fallacious. -Those who have lent themselves in former instances to swell the -chorus of an ignorant and fanatical clamour, have no claim to -attention now but that with which the actual merits of their case -may furnish them.</p> -<p><a name="page17"></a><span class="pagenum">p. 17</span>But the -two occasions are, as I believe, widely different. The -contrast is unimportant: I will come at once to the present.</p> -<p>And let me admit, once for all, that it is with things <i>as -they are</i> that we have to do; not with things as they -<i>might</i> exist in a totally opposite condition. We must -take the state of the poor man as it is, and the state of Sunday -observance as it is. We might <i>wish</i> indeed that both -were widely different. We might form to ourselves the -picture of a poor man’s Sunday, such as in rare instances -we have seen it: the clean though humble dwelling, the early -prayer of the household, the open Bible, the walk to Church, the -one comfortable meal of the week, the holy and loving converse of -the evening, the prayer and the blessing with which the day ended -as it began. And we might say, and say with truth, that, -for a family thus resting in holy union throughout its weekly -festival of Christian devotion and thankfulness, no change could -come that were not for the worse. No want is here felt of -anything which God has not given: enough for that happy home is -the <a name="page18"></a><span class="pagenum">p. 18</span>change -which Sunday has brought with it over the aspect of every -familiar object; the rest from labour, enjoyed with those dearest -on earth, in the remembrance of One loved above all—this is -all that they ask—more would destroy it.</p> -<p>But this, alas! is a spectacle as rare as it is beautiful: we -may wish for a theoretical good, but we must choose the -practical. Next below the case just pictured, stands that -of him whose piety perhaps is less fervent, his desire for -relaxation less easily satisfied, and who, thirsting for one -glimpse of nature, one breath of God’s air, one ray of -God’s sunshine, must seek them where they can be found, -must travel, in short, in quest of them. Shall we pass upon -this man a sentence of harsh, of unqualified, censure? -Shall we say that he who carries with him on the Sunday his wife -and his children to some quiet country spot where he may shake -off the distractions of business, refresh himself with the sights -and sounds of freedom, and pray with his family in a Church less -dark and less dank than he could find in the neighbourhood of his -dwelling—shall we <a name="page19"></a><span -class="pagenum">p. 19</span>say that this man breaks God’s -Law, and does despite to His holy day? Let others record -this sentence—I dare not.</p> -<p>But this I would say—that a freedom which he takes ought -not to be made a yoke of bondage to another; that this liberty of -his, so refreshing (if it be enjoyed in a Christian spirit) to -soul and body, must be purchased for him at as small a cost as -possible of Sunday toil on the part of others: let not the -necessity which he feels, for entire relaxation on his day of -rest, entail upon the servants of the Public a burdensome load of -labour on a day of which they perhaps equally need the enjoyment: -let the protective hand of legislation, if it be necessary, be -interposed to regulate the hours and the method of his coming and -going, that others may rest as well as he.</p> -<p>And, further, I would urge that it is essential to the -beneficial effects of this indulgence, that it should be enjoyed, -as far as may be, in tranquillity and retirement; that it is one -thing to travel on the Sunday to a country village, and another -to be immersed in the bustle and excitement of a <a -name="page20"></a><span class="pagenum">p. 20</span>crowded fair; -that that quietness of mind and feeling, which is one of the main -blessings of a Christian Sunday, is necessarily impaired if the -scene of relaxation be a focus of popular attraction, involving -the visitor, without the possibility of escape, in the noise and -the glare of a tumultuous assembly.</p> -<p>Nor, once more, could I regard as a matter of indifference the -authoritative bisection of the Sunday into a morning of worship -and an afternoon of pleasure. Whatever be the character of -the day, it is one, not twofold. It is indeed one of the -chief duties—perhaps the chief ostensible duty—of the -day, to attend its public services, but we have no warrant for -representing its character as changed when the first or even the -second of those services is ended: whatever it be—whether a -day of devotion, or a day of inaction, or a day of -amusement—that it is throughout: and, however little it may -be designed, the effect of the proposed distinction would -assuredly be, not so much to increase the sanctity of the morning -as to destroy that <a name="page21"></a><span class="pagenum">p. -21</span>of the evening. Henceforth the claims of -<i>evening</i> worship,—and still more the claims of the -whole day upon a thoughtful and serious spirit,—would be -materially disparaged: so far as the effects of this measure -extend, they will cause the day to close at noon: and what will -it be thenceforth to those countless thousands of our countrymen -who are debarred by absolute necessity from attending the service -of the morning?</p> -<p>I know it may be urged that such arguments presuppose the -existence of a very different state of Sunday observance from the -present; that the question really lies not between the Crystal -Palace and the Church, but between the Crystal Palace and the -street or the gin-shop. I believe, however, that no gallery -of painting or of sculpture will have any abiding attractions for -the class thus described: tastes so brutish will not be -transformed by any such expedient: they will remain what they -are, until a mightier engine shall bear upon them: no display of -art will allure them to civilization. The class really -affected by the change proposed will be <a -name="page22"></a><span class="pagenum">p. 22</span>that already -described; neither the highest of all, nor the very lowest. -Those who now travel on the Sunday in a desultory manner will -then be found congregated in large numbers upon a single point: -and the alteration, so far as it extends, will be for the -worse.</p> -<p>It remains only to assert with all earnestness the -<i>importance</i> of the contemplated innovation. It is the -first step in a course which lies already as in a map before -us. The opening of one such building is virtually the -opening of all. The demand for this extension may be -gradual; but, whenever and wherever made, it must be -granted. At all events, the principle is gone. -England becomes like other nations. That great spectacle of -reverence for God which was afforded last year in the face of -assembled Europe can be presented no more. The very -building which bore so noble a testimony is itself a year later -to utter a different language. Yet where, practically, is -the distinction between the two cases? What Sunday was, -Sunday is. If it was an act of becoming reverence to close -the <a name="page23"></a><span class="pagenum">p. 23</span>Great -Exhibition on that day, how is it that what was religion then is -superstition now? Assuredly the effects, for good or evil, -of such a proceeding will not be less striking or less extensive -now than then: then too they would have been temporary, now they -will be permanent.</p> -<p>If there be yet time to pause—and there <i>is</i> time, -for Parliament, at all events, has not yet spoken—may it be -seized and used. It is one thing for an individual, or a -host of individuals, to disregard or to abuse their day of rest: -it is another thing for the <i>nation</i> to interpose to -sanction that neglect, and thus to fling away by her own act a -badge which, once lost, can never be resumed.</p> -<p><span class="smcap">Harrow</span>,<br /> - <i>November</i> -2, 1852.</p> - -<div class="gapshortline"> </div> -<p><a name="page24"></a><span class="pagenum">p. 24</span>The -following Address will be found to comprise the main topics above -insisted upon.</p> -<blockquote><p style="text-align: center"><span class="smcap">To -the Right Honourable</span><br /> -<span class="smcap">The Earl of Derby</span>,<br /> -&c. &c. &c.</p> -<p>“<span class="smcap">My Lord</span>,</p> -<p>“We the undersigned venture to express to your Lordship -with all deference the regret with which we have heard of an -intention to open to the Public on the Sunday (with some -limitations) the new Crystal Palace at Sydenham.</p> -<p>“We deem it unnecessary for our present purpose to enter -into any discussion of the general question of Sunday -observance.</p> -<p>“We are far from desiring to see such an observance of -the day as would rob it of any portion of its character as a day -of refreshment and of Christian commemoration.</p> -<p>“We can sympathize to the full in the <a -name="page25"></a><span class="pagenum">p. 25</span>hard lot of -those whose whole week is spent in confinement and toil, and to -whom Sunday alone brings the opportunity of seeing the light or -breathing the air of freedom.</p> -<p>“But we value above all price that national recognition -of the existence of God, and of the blessings of Christianity, -which has been made for so many ages by this country in its -maintenance of the observance of our weekly day of rest.</p> -<p>“We should lament the sanction, by a Royal Charter, of a -departure from the principle of this observance.</p> -<p>“We consider the concentration of Sunday travelling upon -a single focus of attraction, to be a far greater evil than the -more desultory pursuit of health and relaxation at present -practised by the lower orders on that day.</p> -<p>“And we should feel that the noble example of national -regard for the Sunday, displayed last year before the eyes of -Europe in the closing of the Great Exhibition on that day, was -ill followed up by giving a public sanction to an opposite -practice in the case of a building which <a -name="page26"></a><span class="pagenum">p. 26</span>professes to -be intended to perpetuate the same magnificent design.</p> -<p>“For these reasons, we beg leave most respectfully to -express our hope that the power now entrusted to the hands of -your Lordship may not be employed in the accomplishment of a -project which we believe in our hearts to be unfavourable to the -Christian character of the nation.</p> -<p style="text-align: center">“We have the honour to -be,”<br /> -&c. &c. &c.</p> -</blockquote> - -<div class="gapmediumline"> </div> -<p style="text-align: center"><a name="page27"></a><span -class="pagenum">p. 27</span><i>By the same Author</i>.</p> -<p style="text-align: center"><span class="GutSmall">TWO -LETTERS</span><br /> -ON THE LATE POST OFFICE AGITATION,<br /> -1849 <span class="GutSmall">AND</span> 1850.</p> - -<div class="gapshortline"> </div> -<p style="text-align: center"><span class="GutSmall">JOHN MURRAY, -ALBEMARLE STREET.</span></p> - -<div class="gapspace"> </div> -<p style="text-align: center"><a name="page28"></a><span -class="pagenum">p. 28</span><span class="GutSmall">LONDON: -PRINTED BY W. NICOL., SHAKSPEARE PRESS, PALL MALL.</span></p> -<pre> - - - - -***END OF THE PROJECT GUTENBERG EBOOK A FEW WORDS ON THE CRYSTAL PALACE -QUESTION*** - - -***** This file should be named 63755-h.htm or 63755-h.zip****** - - -This and all associated files of various formats will be found in: -http://www.gutenberg.org/dirs/6/3/7/5/63755 - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. 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