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 The Oxford Library 
 
 of 
 
 Practical Theology 
 
 EDITED BY THE 
 REV. W. C. E. NEWBOLT, M. A. 
 
 CANON AND CHANCELLOR OF 3. PAUl's 
 AND THE 
 
 REV. D A R AV E L L STONE, M. A. 
 
 PRINCIPAL OK DORCHESTER MISSIONARY COLLEGE
 
 SUNDAY 
 
 BY THE REV. 
 W. B. TREVELYAN, M.A. 
 
 Vicar of S. Matthew's, 
 Westminster 
 
 LONGMANS, GREEN, AND CO. 
 
 39 Paternoster Row: London 
 
 New York, and Bombay 
 
 1902 
 
 All rights reserved
 
 ' Festival solemnity therefore is nothing 
 but the due mixture as it were of these 
 three elements, Praise, and Bounty, and 
 Rest.'— Hooker, Ecd. Pol. v. Ixx. 2. 
 
 ' Serve and be chearefull.' — Bishop 
 Hackct's motto in Lichfield Cathedral.
 
 TO MY DKAR 
 
 FATHER AND MOTHER 
 
 WHO HAVE BEEN SPARED IN GOd's MERCY TO A GREAT AGE 
 
 I DEDICATE THESE PAGES 
 
 IN DEEP GRATITUDE FOR THKIR 
 
 PRAYERS, EXAMPLE 
 
 AND COINSEL
 
 EDITORS^ PREFACE 
 
 The object of the Oxford Library of Practical Tlieo- 
 logy is to supply some carefully considered teaching 
 on matters of Religion to that large body of devout 
 laymen \siio desire instruction, but are not attracted 
 by the learned treatises which appeal to the theo- 
 logian. One of the needs of the time would seem 
 to be, to translate the solid theological learning, 
 of which there is no lack, into the vernacular of 
 everyday practical religion ; and while steering a 
 course between what is called plain teaching on 
 the one hand and erudition on the other, to supply 
 some sound and readable instruction to those who 
 require it, on the subjects included under the common 
 title ' The Christian Religion,' that they may be 
 ready always to give an answer to every man that 
 asketh them a reason of the hojie that is in them, 
 with meekness and fear. 
 
 The Editors, while not holding themselves precluded 
 from suggesting criticisms, have regarded their proper 
 task as that of editing, and accordingly they have not 
 interfered with the responsibility of each writer for his 
 
 treatment of his own subject. 
 
 W. C. E. N. 
 
 D. S. 
 
 vu
 
 PREFATORY NOTE 
 
 For help and suggestions the writer is indebted 
 to many friends, but especially to his colleague the 
 Rev. G. W. Hockley, who not only contributed the 
 second and third chapters but gave aid throughout ; 
 to Canon Overton and Mr. W. J. Birkbeck for their 
 valuable contributions ; to his brother, the Rev. G. P. 
 Trevelyan, for untiring assistance in the work of re- 
 vision ; to Mr. G. L. Dcnman and Mr. T. Ottaway for 
 the note on the Statutes relating to Sunday ; to the 
 Rev. W. M. Meredith for letters on the subject of 
 Sunday observance in Scotland ; and to those authors 
 and publishers, too numerous to be mentioned indi- 
 vidually, who have given permission for quotations to 
 be made. 
 
 IX
 
 CONTENTS 
 
 CHAP. 
 
 I. INTltonLCTORY CIIAPTKI? . 
 II. THK KARLY HISTORY OF SUNDAY . 
 
 III. THK I,ATKR HISTORY .... 
 
 IV. OBSERVANCE OF SUNDAY IN iMOnKRX DAYS 
 V. PRINCIPLES OF SUNDAY OBSKRVANCE . 
 
 VI. WORSHIP ...... 
 
 VII. REST ...... 
 
 VIII. SERVICE ...... 
 
 I.\. CONCLUSION ..... 
 
 PAGE 
 1 
 
 7 
 .50 
 73 
 126 
 l-iO 
 107 
 220 
 251 
 
 NOTES 
 
 On the Statutes relating to Sunday 
 On the observance of Sunday in Russia 
 On the use of Saturday evening . 
 
 121 
 181 
 Iflo 
 
 APPENDIX 
 
 A. The King's Book on the Fourth Commandment . . 2fi4 
 
 B. Letter on Sunday Amusements by Bishop Samuel Wilberforce 268 
 
 C. Extract from Homily of the Place and Time of Prayer . . 270 
 
 D. Extract from Canon xxx. of 1603 271 
 
 E. On the temporary disuse in the Early Church of certain terms 
 
 connected with the Jewish religion, Canon T. T. Carter . 271 
 
 F. Autobiography of Sunday, from the Rambler .... 274 
 
 G. Mr. Gladstone's observance of Sunday 277 
 
 II. Sunday in America 27!) 
 
 I. Simday in Scotland 2S4
 
 *xii APPENDIX 
 
 PAGE 
 
 J. Eucharistic Worship : Extract from the Kiss of Peace, G. F. 
 
 Cobb 285 
 
 K. On the Comparative disuse of Eucharistic "Worship in Post- 
 Reformation times : Extract from Procter and Frere. A 
 Nc2V Histori/ of the Book of Common Prayer . . . 286 
 L. Eucharistic Worship: Extract from Marius the Epicurean, 
 
 Walter Pater 287 
 
 M. The Eve of Sunday, Rev. J. R. Milne 292 
 
 N. The Need of Sunday Rest. Review from the Spectator . . 294 
 O. Work of a New York Church, from the Church Commonwealth 295 
 P. Lambeth Conference, 1887. Extract from Encyclical Letter, 
 
 and Report of Committee 298 
 
 INDEX OF SUBJECTS 800 
 
 TEXTS QUOTED OR REFERRED TO 306
 
 CHAPTER I 
 
 INTRODUCTORY 
 
 The observance of Sunday is a subject of wide interest, 
 intimately connected witli the ordering of our daily 
 lives, and in the present age of rapid transition 
 fre(|uently under discussion. 
 
 An Englishman coming home after some fifteen or 
 twenty years spent abroad could not fail to be struck 
 by the changes that have taken place in this matter 
 during his absence. Both in town and country he 
 would miss the old-fashioned quiet. Whether he 
 mingled with rich or poor, educated or uneducated, 
 he would find that the atmosphere of the day has 
 changed, that there is far greater laxity, and a 
 breaking down of old restraints and conventionalities. 
 He would find that the custom of travellino;, of 
 entertaining friends, and of being absent from home 
 on Sunday has greatly increased ; and moreover that 
 the change is taken for granted without explanation 
 or apology. In short, he would find an altogether 
 new state of things. 
 
 3uch a man would naturally ask whether the new 
 
 1^
 
 2 SUNDAY 
 
 or the old way is better, whether people have acted 
 on principle or thoughtlessly, whether they have 
 merely left the old moorings and drifted on without 
 finding new ones, or if behind the change there is 
 a return to truer principles. It is a question worth 
 considering, for it is dangerous to sweep away old 
 ideas without having anything to offer in exchange. 
 As one thinks, for instance, of ' education ' in India, of 
 the wave of fresh knowledge that has come to nmltitudes 
 there, and its results ; of the old motives for morality 
 broken down by the influx of new ideas, with nothing 
 put in their place, the old moral restraints abolished 
 without new ones being substituted, one feels that it 
 would indeed be enough to make a man uneasy if any- 
 thing of the kind were happening amongst ourselves.^ 
 
 It is obvious that, if we are to solve the questions 
 thus raised, or even to get real light on them, we must 
 briefly at least consider the history of Sunday, and the 
 principles which underlie its observance ; for it is im- 
 possible to understand any institution unless we learn 
 something of its past. In this particular instance the 
 inquiry is far from easy, is, in fact, complicated in a 
 remarkable way. There are many points of difficulty on 
 which we ought to arrive at some understanding, such 
 as the relation of Sunday to the Sabbath, the period 
 
 1 i 
 
 It is indeed more than a piece of poetry that would disappear 
 from our lives if we were robbed of this day ... it has become a 
 necessity of life with us.'— {Shzzen aus dem Leben der Alten Kirche ; 
 von Theodor Zahn. Leipzig, 1894. Chap. vi. Geschichte des Sonn- 
 tags, p. 198).
 
 INTRODUCTORY 3 
 
 during uliicli the observance of the Christian Lord's 
 Day began, the authority on which we observe it. 
 These and many other kindred matters have to be con- 
 sidered, not indeed in such a book as this deeply, but 
 at least intelligently, in order to arrive at a definite 
 conclusion as to what our practice should be. 
 
 Further, if we are clear in our own minds as to 
 our principles, it will be easier to decide what we shall 
 or shall not allow to ourselves or others, in the wav, 
 for instance, of social intercourse, amusement, reading, 
 work; easier to see how far we ou^ht or ought not to 
 acquiesce in the increased laxity of the day. 
 
 Much of a man's real discipline consists in the effort 
 involved in thinking out principles, and applying them 
 to the details of daily life. It seems to be the will 
 of Almighty God that nothing in this world of pro- 
 bation shall be too easy : — 'All to the very end is trial 
 in life.' Even where we should naturally have thought 
 that everything would be clear and simple, we often 
 find complications and difficulties.^ We might have 
 thought that in matters of faith, if a right faith is 
 essential to the conduct of life, everything would have 
 been made so luminously clear that there could be no 
 room left for mistakes. But such is not the case ; 
 indeed, a very great part of our probation here 
 depends on the wav in which we face and fio-ht 
 through our difficulties in questions of faith. - 
 
 ^ O'Neill, Christian Unity, pp. 17S, 179. 
 
 - Cf. lUingworlh, I'ersonality , Human and Divine, lect. v.
 
 4 SUNDAY 
 
 As in matters of faith, so it is in matters of con- 
 science, such as this question of Sunday raises. It is 
 often by no means easy to say what is right and what 
 is wrong; all kinds of subtle questions have to be 
 thought out before we can come to a decision ; even in 
 the commonest things those who ' will to do God's 
 will' are often sorely exercised. But if it be true 
 that the great end of life's discipline is the formation 
 of character, we need not wonder overmuch. 
 
 We want clear light such as shall enable us to take 
 a definite line, and no trouble spent in arriving at 
 sound conclusions will be wasted. 
 
 In this matter of Sunday observance we stand, so 
 far as we can see, at the parting of the ways. Many 
 of us, who are not quite young, and have been brought 
 up under a regime less lax than that of the present 
 day, have, woven into our being, definite ideas as to 
 the manner in which we ought to keep Sunday, ideas 
 which we can never imaccine ourselves abandoning. 
 ' It may be different with those who come after us, to 
 whom it will never have been imparted ; it is different 
 for many who have been born later than ourselves ; 
 but we who were born in it, how can we help it, 
 how can we escape it ? ' So speaks the old man on his 
 deathbed in W. D. Howells's book. The Undiscovered 
 Country^ with reference to even deeper matters of 
 faith. 
 
 We who possess certain traditional beliefs have the 
 responsibility of thinking and acting rightly for others'
 
 T XTRO DITTO II V .5 
 
 sake as well as our own. We must not stereotype 
 false princij)lcs ; we must not endeavour to j)ress on 
 others what we are not ourselves elear about, or run 
 the risk of asking from the young that which we have 
 no right to ask ; nor must we in asking it base it on 
 false assumptions. If we act wrongly and unwisely 
 now we may provoke a vigorous reaction, the force of 
 whicli none of us can calculate. England without 
 Sunday will mean sooner or later England without 
 God; there will inevitably come a weakening of faith, 
 a relaxing of moral restraints, which cannot even be 
 contemplated without dread. God grant that this 
 generation may not through any lack of effort fail to 
 do its part in averting such a calamity ! 
 
 One reason for trying to form 'a right judgment ' 
 in this as 'in all things' is that only by having clear 
 ideas ourselves can we avoid being uncharitable to 
 others. The man Avho sees can afford to be patient. 
 It is the man whose own position is insecure who is for 
 ever trying mentally to justify himself by proving his 
 neighbours to be in the wrong. 
 
 The pages that follow are an attempt, however 
 inadequate, to set out as clearly and briefly as may 
 be the history of our subject, and to arrive at sound 
 conclusions as to principles. It will scarcely be denied 
 that there exists a general dissatisfaction with the 
 present state of things, that many consciences are 
 uneasy, and that many earnestly wish for guidance. 
 Too often tiie matter is dealt with in a merely
 
 SUNDAY 
 
 negative way ; people aie told only what they may 
 not do, whereas it is more important to find out what 
 we ought to do — to have positive ideas as to our 
 duty ; we shall then have little difficulty in knowing 
 
 what we ought to avoid.
 
 CHATTER II 
 
 SUNDAY IX THE EARLY AGES OF THE CHURCH 
 
 We have seen that it is of the utmost importance, in 
 considerinfr the sifrnificaiice and value of an ancient 
 institution, to look into its origin and examine its 
 history. 
 
 It is proposed therefore briefly to trace the early 
 history of Sunday and the principles upon which its 
 observance has been based. Such an examination 
 ought to be of interest, not only to the professed 
 student, but to the ordinary person who is anxious 
 to have an intelligent acquaintance with familiar 
 Christian institutions. The charm of a family heir- 
 loom lies not only in its intrinsic value, but in the 
 traditions and associations which connect it with the 
 past. Sunday, one of the treasured possessions of the 
 Christian Church, will be found to have a history of 
 exceptional interest ; not only for its own sake, but — 
 so vital has been its connection with the life and ex- 
 periences of men — as reflecting in a large degree the 
 various changes in the spirit and ecclesiastical attitude 
 of succeeding centuries. 
 
 But it is not onlv for this reason that we are induced 
 
 7
 
 8 SUNDAY 
 
 to study the subject. In the case probably of no 
 other institution of such cardinal importance have 
 errors so serious and so continuous been made regard- 
 ing the grounds of its observance. It is therefore of 
 the first necessity to make sure of the basis on which 
 such observance rests. It is not pleasant to find that 
 what one thinks to be substantial can bear no weight. 
 But exaggerations and misunderstandings have a way 
 of working their revenge, and nowhere has this been 
 more exemplified than in the case of the observ- 
 ance of the Lord's Day. Sunday has a real, an 
 authoritative, and a strong position ; and on that 
 account it is best not to attempt to support it by 
 arguments which crumble under historical investiga- 
 tion. To maintain that Sunday is a lineal successor 
 of the Mosaic Sabbath is to say too much ; even if it 
 may seem to strengthen its claim at the moment, in 
 the long run it must produce a disastrous reaction. 
 We seem now to be passing through a period of sucli 
 reaction, and it is therefore important to make evident 
 and unassailable the real grounds on which Sunday 
 rests. 
 
 Once more : the ordinary devout Christian obviously 
 ought to be able to give his reasons for observing 
 Sunday. The fashion of the world and his own less 
 spiritual inclinations are on the side of practical 
 neglect ; if a man has no plain reasons which can 
 justify its claims, Sunday is in a bad case.
 
 IX THE KAKLV AIJKS OF TFIE fliriU II 
 
 We not infic(|uently find that in the case of customs 
 or institutions which are most firmly established, we 
 are proportionately vague and uncertain as to the 
 grounds for their observance, and the beginnings from 
 which they have sprung. It may be that their very- 
 stability — the very fact that no one thinks of question- 
 ing their claim — makes inquiry into their title-deeds 
 appear superfluous and unnecessary. But in an age 
 such as ours, it is impossible to assume that anything 
 will be taken for granted ; j)roof is required, and 
 claims must be justified. Thus apart from the 
 natural interest that an examination of the history 
 of Sunday observance possesses for Christian people, it 
 becomes increasingly necessary that the ordinary man 
 should be able to give an intelligent and rational 
 account of its principles, and this is not an easy 
 matter. We all know the difficulty of meeting a 
 plausible objection with an aigument that can hold 
 its ground. 
 
 ' Why do you keep Sunday ? ' you are asked. You 
 say perhaps, ' Because I was brought up to it"; and if 
 reminded that you probably have and certainly ought 
 to have a reason for what you do, you may say, ' I do 
 it because the Bible tells me to.' 'But where.?' 'In 
 the Fourth Commandment,'' is your answer. ' But you 
 do not keep Saturday .?   You will then defend your- 
 self by saying that ' Christianity has changed the day.' 
 ' Then you keep your Sabbath on the first day of the 
 ^veek .? ' Here you probably fall into the trap and
 
 10 SUNDAY 
 
 acquiesce in the suggestion. It is then not difficult for 
 your critic to urge that the manifold employments in 
 which your household has been engaged that day have 
 scarcely been in accordance with the strict requirements 
 of the Sabbath rest; and you will be left with the 
 uncomfortable feeling that you are sure you are right 
 in your way of spending Sunday, but that you some- 
 how had the worst of the argument. 
 
 Now sucli a conversation as we have pictured is 
 typical of the confusion that exists in people's minds 
 generally as to the ground on which Sunday observance 
 rests, and the relation of the Fourth Commandment to 
 the conscience of the Christian man. This confusion 
 will be found not only to be very prevalent at the 
 present time, but to have exercised an influence upon 
 Christian thought, if not from the very first, at least 
 for many centuries. It is certainly worth while to 
 clear up our ideas on the matter and get definite 
 principles and solid grounds for our conduct; and to 
 this end a short historical inquiry cannot fail to be 
 useful. 
 
 It will be well, by way of preliminary, to state the 
 different theories which have been, or still are, more or 
 less widely held by various schools of thought. 
 
 1. We must first mention two which need only to be 
 stated to be dismissed, (a) All distinctions of times 
 and seasons are abolished under the Christian dispensa-
 
 IN THE EARLY AGES OF TIIK CHURCH 11 
 
 tion. Tlic S;il)l);itli therefore no loiif^cr exists, or if it 
 does exist still, it is a Sahbath of every day. (A) The 
 Sabbath is still in force. Christianity came not to 
 destroy, but to fulfil the Law ; the ol)ligations of the 
 Fourth Connnandment are binding in all their strict- 
 ness. The Sabbath should be observed by Christians 
 on Saturday, and with all the rigour of the Jewish 
 Law. These two extreme views may be disregarded, 
 and dismissed from practical consideration ; they are 
 only worth mentioning as interesting exhibitions of 
 the abnormal working of the Christian conscience. 
 
 2. Next are to be noticed two slightly divergent 
 theories of the Sabbatarian school of a kind less 
 extravagant than that last mentioned, both of which 
 are widely accepted and acted on at the present day. 
 
 (a) The Sabbath is of primeval institution, it was 
 re-enacted by Moses, and has never been abolished or 
 suppressed. The day, however, has been changed. The 
 obligation of the Fourth Commandment to keep the 
 seventh day is practically identical with the obligation 
 to keep one day in seven, and it is noAv the duty 
 of a Christian to keep the first day of the week with 
 the strictness of the Jewish Sabbath; all that the 
 Bible says of the Sabbath has been transferred to 
 Sunday. 
 
 (6) Sunday is regarded as the Christian representative 
 of the Sabbath. Instead of the total transference of 
 the Sabbath from one day in the week to another, 
 Sunday has a character of its own, but draws its
 
 12 SUNDAY 
 
 obligation simply from the Sabbath, only leaving out 
 what is distinctively Jewish and ceremonial. 
 
 3. These ways of regarding Sunday which have just 
 been considered may be described as Sabbatarian; the 
 two remaining views which we are to notice may be 
 called Dominical. 
 
 {a) The Sabbath, according to the first view, dates, 
 not from primeval or patriarchal times, but from the 
 time of Moses. It was a positive precept, and as such 
 could be abrogated ; it was a special provision made 
 for the Jewish dispensation, and perished when that 
 dispensation came to an end. Sunday, on the other 
 hand, is an entirely distinct institution, and a posi- 
 tive ordinance of the Christian Church. It is not a 
 Sabbath, nor the successor of the Sabbath ; it does not 
 depend on the sanction of either the Old or the New 
 Testament ; it is not even an Apostolical institution, 
 but a positive ecclesiastical ordinance of the second, 
 or possibly the very end of the first century a.d. It is 
 not intended that Sunday should be wholly employed 
 in religious exercises, nor is it necessary to rest from 
 every kind of occupation, as the Jews were obliged to 
 do, but its purpose is the rcfreslmient of the whole 
 man. 
 
 {b) The view that still requires to be noticed is akin 
 to the one just mentioned. It regards the Sabbath 
 as abroo-ated, and does not consider Sundav as de- 
 pendent on the Fourth Commandment, but traces its 
 sanction, not merely to late ecclesiastical precept, but
 
 IX THE EARLY AGES OK I" H K (III IK II l;{ 
 
 to apostolical ordinance. This is the principal jjoiiit 
 in whicii this view differs from the previous one, and il 
 is an important point; for if the direct and certain 
 authority of our Lord cannot be claimed for the 
 institution of Sunday, yet it receives a sanction equal 
 to that possessed by such institutions as Confirmation 
 or Infant Baptism, and far higher than any that could 
 be afforded by a late ecclesiastical ordinance. 
 
 We shall endeavour to show — from the Holy Scrip- 
 tures, from the Canons of early Councils, and from the 
 writings of the Fathers — that : — 
 
 1. The Lord's Day is a Christian institution, dating 
 from Apostolic times, of very high authority indeed ; 
 we only may not say the highest, because we have no 
 express command of God ordaining the observance of 
 the first day of the week. 
 
 2. The Lord's Day was not in the earliest times of 
 Christian history considered the successor of, or sub- 
 stitute for, the Mosaic Sabbath, which was refrarded 
 as abrogated with the other ' beggarly elements ' of 
 the Law; though Sunday of course (and it is impor- 
 tant to notice this) preserved a principle identical 
 with that which the Sabbath embodied, viz., the special 
 consecration of a part of our time to God bv the 
 sanctification of one day in seven, and has so far 
 succeeded to the sacred position of the Sabbath. 
 
 3. The Jewish Sabbath had a 'fulfilment"' in Christ, 
 as had the whole Jewish Law ; but this fulfilment the 
 Church found, not in the I^ord's Dav, but in the rest
 
 14 SUNDAY 
 
 from sin of the regenerate life, and in the a-a^/3aTLcrfjb6<; 
 of heaven. 
 
 II 
 We to whom Sunday is a settled and established 
 institution find it difficult to imagine a condition of 
 things in which Sunday had not any recognised or 
 well-defined claim ; Ave are inclined to presume that it 
 must have at once leaped into an accepted and authori- 
 tative position in the Christian Church, either as the 
 result of an ordinance of the Lord, given during the 
 Great Forty Days, or by an express enactment of the 
 Apostolic College to commemorate Easter Day,^ It 
 must, however, be acknowledged that the facts do not 
 warrant us in stating definitely that the observance 
 of Sunday had its origin in this manner. It may have 
 been the case that it was one of the matters spoken of 
 by the Lord to the Apostles during the Great Forty 
 Days (Acts i. 3). What we are told of our Lord's 
 teaching during those days, important as it is, is but 
 fragmentary, and there must have been much said by 
 Him of which we are not told. If, however, this was 
 not one of the matters spoken of, it is possible that at 
 least it was made the subject of early enactment by the 
 Apostolic company under the promised guidance of 
 the Holy Spirit. Were this the case, the comparative 
 scarcity of reference to Sunday need not surprise us. If 
 it took its place at once as a regular institution of the 
 Church, the very fact that it was familiar and natural 
 1 See on this point p. 33.
 
 IN THE EARLY AGES OF TIIK ( HUIK 11 1", 
 
 would (as in tlie parallel cases of Infant JJaptisni and 
 Confirmation) account for only occasional reference to it. 
 Its observance would be taken for granted. However, 
 it is impossible to gain certainty on the point ; we can 
 do no more than surmise as to how Sunday observance 
 actually arose. It may be more probable that the rise 
 of the regular observance of the first day of the week 
 was gradual, and that it grew up in the atmosphere, so 
 to say, of Christian consciousness and Christian tradi- 
 tion. It is undoubtedly true that from the very first 
 our Lord"'s Resurrection marked the first day of the 
 week as one which, to a Christian, possessed a special 
 character. Nor, indeed, could we expect anything less 
 than this. The Gospel of Christ is essentially the 
 Gospel of the Risen Christ ; this is obvious on the face 
 of the New Testament and of Apostolic teaching ; and 
 the supremacy of the fact of the Resurrection neces- 
 sarily gives its character to the day on which that 
 event took place. All that was most full of vital 
 memories to the first disciples would connect itself 
 with the first day of the week : the various appear- 
 ances of the Risen Lord on Easter Day, the appearance 
 to the eleven on Low Sunday, and, if anything else 
 were needed, the descent of the Holy Spirit on the Day 
 of Pentecost. Here, then, is enough to prepare us to 
 find the first day of the week occupying a special place 
 in the estimation of a Christian, and, in point of 
 fact, we do find that this day was already regarded and 
 observed as a special and a sacred dav. In particular.
 
 16 SUNDAY 
 
 there are three passages in the New Testament of 
 crucial importance in this connection. 
 
 1. Acts XX. 7. This is the account of S. Paul's 
 visit to Troas. We read that S. Paul and his com- 
 panions arrived there, and 'tarried seven days, and 
 upon the first day of the week, when' the disciples 
 'were gathered together to break bread, Paul dis- 
 coursed with them.'' 
 
 Dr. Hessey's comment on this narrative may be 
 quoted : ' One would think that unless the first day of 
 the week had been already the stated day of Christian 
 assembling, S. Luke's narrative would have run thus : 
 " On the last day of S. Paul's stay he called the dis- 
 ciples together to break bread, and preached unto 
 them." But his language is very different — "the first 
 day of the week," evidently the usual day of meeting 
 for the religious purpose of breaking bread and re- 
 ceiving instruction, if there was any one present to 
 instruct them. The matter-of-course way in which 
 these circumstances are introduced seems to indicate 
 that these were points already established.'^ 
 
 To those brought up in Jewish traditions, what 
 possible significance could there be about the first day 
 of the week, which should entitle it to be used as a 
 date in this manner, unless that significance were due 
 to religious and specifically Christian associations ? 
 
 2. 1 Cor. xvi. 1, 2. 'Now, concerning the collec- 
 tion for the saints, as I gave order to the churches 
 
 1 Bavipton Lectures, lect. ii. p. 40. i860.
 
 IX TIIK EARLY AGES OK THE (JIU'lM II 17 
 
 of Galatia, so also do yc. Upon the lirst day of the 
 week let each one of you lay by him in store, as he may 
 prosper,'' etc. S. Paul is here urgin<T the Corinthians 
 to take the opportunity of their regular weekly 
 assembly for a collection of alms for the ])oor, and 
 the force of the inference is increased by its being, so 
 to sav, accidental : he does not urge the assembling 
 on the first dav of the week, but refers to it as a 
 recoiinised and established custom, which thev are to 
 use as an opportunity for fulfilling the duty of alms- 
 ffivinjj which he recommends to them. 
 
 3. Rev. i, 10. 'I was in the Spirit on the Lord's 
 Day' {e.v TT) KvpcuKT/ I'jfiepa). These words will need a 
 little more consideration before they can be certainly 
 regarded as a reference to Sunday. They have been 
 very variously interpreted. 
 
 (a) Some have supposed S. John to mean the 
 Sabbath Dav, but, if so, why should he not say so ? 
 The title and the day itself were still in regular and 
 constant use. 
 
 (b) Or could it have been Easter Day .'' This is not 
 likelv, for the oldest writers apply the term Lord's Day 
 to Sunday and not to Easter Day. 
 
 (c) Could he mean the Day of Judgment? This 
 has more in its favour than the pi'eceding explanation ; 
 certainly the phrase is used in this sense in several 
 passages in the New Testament {e.g. 1 Cor. v. .5 ; 
 2 S. Pet. iii. 10; Phil. i. 6), and S. John might 
 certainlv have seen in si)irit the Dav of Judgment as 
 
 B
 
 18 SUNDAY 
 
 a part of his apocalyptic vision. But it is scarcely 
 probable that he would have actually stated it as the 
 date of the vision which he records, especially when 
 the rest of the references — the place, Patmos, and the 
 causes which brought him thither — are temporal and 
 circumstantial, and in view of the fact that the Apoca- 
 lypse is, in all probability, not a revelation of the Day 
 of Judgment but rather of our Lord's dealings with His 
 Church throughout the whole Christian dispensation, 
 
 {d) It only remains to conclude that the Day of the 
 Lord was the first day of the week, which, as we have 
 seen, was already marked for a Christian by the his- 
 torical event of the Resurrection, and by the religious 
 duties connected with it. This interpretation is con- 
 firmed by the fact that the phrase the ' Lord's Day ' 
 is that regularly employed by Christian writers after- 
 wards to designate Sunday. This being so, it is 
 certainly an important piece of evidence as to the 
 position which this day was assuming to find that S, 
 John was keeping the Sunday in this Christian manner 
 in his lonely exile at Patmos, and that on that day his 
 great vision was vouchsafed to him.^ 
 
 Let us now endeavour to summarise the evidence 
 whicli the New Testament has afforded us. 
 
 Whatever uncertainty there may be as to the exact 
 
 manner of its origin, it appears clear that the first 
 
 ^ Zahn (p. 213) remarks that ' the order of the week as kept by the 
 Christians of Asia Minor accounts for S. John being so much more 
 particular in his Gospel than the other Evangelists to connect the 
 Passion and Resurrection of our Lord with the days of the week,'
 
 I\ THE KARLV A (IKS OF TFIK CUVnC]] 10 
 
 day of the week had, bv the end of the first century, 
 attained a definite position as a day of rclijrious observ- 
 ance, for the purposes of Christian assembly ; a day on 
 which the Christian specially fulfilled duties to God of 
 worship, duties to his neighbour of charity, and duties 
 to himself of spiritual meditation and devotion. It 
 was taking its place as a positive Christian institution ; 
 of this there seems to be no room for doubt. Very 
 likely it only attained this position gradually. In 
 those first days caution and prudence had to be ob- 
 served with regard to Christian institutions and Chris- 
 tian doctrines. The Church was a small body in the 
 midst of hostile surroundings, and it is not improbable 
 that the Christians who had to worship in secret cata- 
 combs would have been obliored at times to intermit 
 the observance of Sunday ; ^ but the fact remains that 
 Sunday did take up its position, however gradually, 
 yet securely, and had become an established institu- 
 tion of the Christian Church by the end of the first 
 century.^ 
 
 Ill 
 
 To pass to sub- Apostolic times. 
 
 The first document to be quoted after the New Testa- 
 
 ^ On the other hand, however (see Zahn, p. 227), 'the congrega- 
 tions gave large sums as bribes to police and military officials to secure 
 their indulgence. . . . The destruction of the churches, the arrest of 
 whole congregations, numerous executions, did not succeed in doing 
 away with Sunday observance.' 
 
 - 'Among the Genlile Christians the observance of Sunday must 
 have spread very quickly.' — Zahn, p. 214.
 
 20 SUNDAY 
 
 ment must be the Didachc: The Teaching of the Tzcelve 
 Apostles.^ This document was recently discovered 
 in a manuscript in Constantinople, and given to the 
 world in 1883. It is the work plainly of a Jewish 
 Christian, and should probably be dated at some time 
 during the last quarter of the first century, a.d. Its 
 reference to Sunday is as follows : ' And on the Lord's 
 Day come together to break bread, and give thanks, 
 after confessing your transgressions, that your sacrifice 
 may be pure. Let no one that hath a dispute with 
 his fellow come together with you until they be 
 reconciled, that your sacrifice be not defiled. For 
 this is that which was spoken by the Lord, " In every 
 place and time offer Me a pure sacrifice, for I am a 
 great King, saith the Lord, and My Name is wonderful 
 amongst the Gentiles.'' ' - 
 
 Here at once in a few words is exactly what we 
 found in the New Testament — Sunday, obviously a fixed 
 festival, called by the name which S. John uses for it, 
 and having as the distinctive feature of its observance 
 the celebration of the Eucharist. A Christian day 
 emphatically, no Jewish survival or development ; 
 nor, though the document was written under strong 
 Jewish influences, is there the faintest indication of 
 any identification of Sunday with the Sabbath Day, 
 
 We will next give the well-known testimony of the 
 pagan writer Pliny in his official letter to the Emperor 
 
 ^ See Gore, The Church and the Ministry, appended note L. 
 ^ C. xiv.
 
 IN THK EARLY AUKS OF THE fHTIK H Jl 
 
 Trajan: 'Tlif Christians uHirm tlie whole of thuir 
 guilt or error to be, that they were aceustonied to 
 assemble together on a fixed day, before it was light, 
 and to sing hynnis to Christ as God, and to bind 
 themselves bv a Sacramtutum, not for any wicked 
 purpose, but never to commit fraud, theft, etc.; after 
 which it was their custom to separate, and to assemble 
 again to take a meal, but a general one, and without 
 guilty purpose/^ It is of course possible to argue 
 that the fixed day is not Sunday ; but taken together 
 with the rest of the evidence the ])robability is very 
 largely the other way, and if so, the letter is a testi- 
 mony from a cjuite distinct and heathen source, that 
 Sunday was observed in the way in which Christian 
 writers assert. 
 
 The document ascribed to S. Barnabas, which, what- 
 ever its authorship, was in existence in the early part 
 of the second century, contains these words : ' We 
 celebrate the eighth day with joy, on which too Jesus 
 rose from the dead."^ 
 
 S. Justin Martyr (a.d. 140) writes : ' On the day 
 called Sunday {t[/ tou i)Xlov Xeyo/jiivri i)/xepn) is an 
 assembly of all who live either in the cities or in the 
 rural districts, and the memoirs of the Apostles and 
 the writings of the I'rojihets are read.'^ He then 
 describes the religious acts in which the assembly 
 
 ' Plin., lib. X. ep. 97. 
 
 -' E/>. S. Bam., c. 15 ; Migne, Ser. Gr., torn. ii. col. 772. 
 
 ^ A/>oL, i. § 67 ; Migne, Ser. Gr., lom. vi. col. 429 and 432.
 
 22 SUNDAY 
 
 joined: Prayer, Celebration of the Holy Eucharist, 
 and Collection of Alms. He then gives the reasons 
 for meeting on that day : ' Because it is the First Day 
 on which God dispelled the darkness and the original 
 state of things, and formed the world, and because 
 Jesus Christ our Saviour rose from the dead upon it/ 
 In another passage he says :^ ' The command to circum- 
 cise infants on the eighth day was a type of the true 
 circumcision by which we were circumcised from error 
 and wickedness through our Lord Jesus Christ, who 
 rose from the dead on the first day of the week ; 
 therefore it remains the first and chief of all days." 
 
 S. Irenaeus (a.d. 140-202), in a fragment quoted by 
 Eusebius, mentions the Lord's Day ; and, writing in the 
 name of the Churches of Gaul, over which he then 
 presided, concerning the controversy as to the time 
 of keeping Easter, said that ' the mystery of the Lord's 
 Resurrection should be celebrated only on the Lord's 
 Day.'- It will be noticed that with regard to the 
 weekly celebration of the Resurrection on the Lord's 
 Day, no diversity is contemplated as possible; whereas 
 the annual celebration was variously observed, and 
 indeed not settled till long after this date. 
 
 Tertullian (a.d. 200) says : ' Sunday we give to 
 joy,'^ and again — ' We, as we have received, ought on 
 the day of the Lord's Resurrection alone [not on the 
 
 ^ Dial, cum TiypJi., § 41 ; Migne, Ser. Gr., torn. vi. col. 564-5. 
 - Euseb. Ilistoria Ecdesiastica, lib. v. 23 ; Migne, Ser. Gr., torn. xx. 
 col. 491 ; also lib. v. 24 ; Migne, torn. xx. col. 499. 
 ■* ApoL, c. xvi. ; Migne, torn. i. col. 371.
 
 IN THE EAKL\ AlJES OK I'llp: ("Ml K( II _':} 
 
 Sabbath] to keep from not only that [kneeling], but 
 every posture of painfulness, and to forbear worldly 
 duties, deferring- even our business, that we give no 
 place to the devil/ ^ Here the principle of Sunday 
 rest^ of which this seems to be the earliest mention, is 
 at once given its proper position as a practical rule, so 
 that, worldly business being put ojf to another day, 
 full opportunitv may be given for the duties peculiar 
 to the Lord's Day.- 
 
 S. Cyprian (A.n. 200-258) ^ connects the Lord's Day 
 with the Jewish circumcision on the eighth day, which 
 prefigured the newness of life of the Christian, to 
 which Christ's Resurrection introduces him. 
 
 The following extract is an interesting one. It is 
 taken from the DidascaUa Apodolonnn, a book of 
 instructions of the Syriac Church, written in the third 
 century, out of which was made a century later a large 
 part of the Apostolical Constitutions : ' In thy teaching- 
 command and exhort the people to come often to 
 church, and never to fail but always to assemble, and 
 not to narrow down the Church, when they keep 
 themselves away, and so render the body of the Christ 
 short of a member. And let each one apply this to 
 his own case, and not to that of some other person. 
 For it is said : " He that gathereth not with jVIe, 
 scattereth." Seeing then that ye are members of Christ, 
 
 1 De OraL, c. 23 ; Migne, lorn. i. col. 1191 ; cf. de Cor. Mil., c. 3 ; 
 Migne, torn. ii. col. 79. 
 
 -' Cf. Zahn, p. 219. ^ Ep. lix. ; Migne, torn. iii. col. 1017.
 
 24 SUNDAY 
 
 do not scatter yourselves from the Church, by not 
 coming togethei" ; for having Christ your Head present 
 with you according to His promise, and communicating 
 with you, do not be careless about yourselves, nor rob 
 the Saviour of His members ; do not rend or scatter 
 His body ; nor let the needs of your temporal life take 
 precedence of the Word of God. But on the Lord's 
 Day, laying aside all else, diligently assemble at 
 church. For what excuse shall he give to God who 
 does not come to church on that day to hear the word 
 of salvation, and to be fed with [the holy Food] ?' ^ 
 
 Before passing from the third century, we may 
 briefly summarise the positive evidence wiiich Ave have 
 gained from these writers as to the observance of 
 Sunday. 
 
 1. The Lord's Day is a thoroughly established 
 Christian institution, part and parcel of the Christian 
 life. 
 
 2. It is definitely connected with the Resurrection. 
 
 3. The chief duty of this day consists in the as- 
 sembling of Christians for worship. The celebration 
 of the Sacrament of the Holy Communion is the object 
 of their meeting. To contemplate the observance 
 of Sunday \vithout this Sacrament would have been an 
 impossibility. 'The Lord's Day was that on which 
 the Lord's service was celebrated ; in which Christians 
 realised their spiritual union with their Lord and 
 with one another, their " risen life," most closely and 
 
 ^ XXX. 14 ff. (Ed. Hauler, Lipsiae, 1900.)
 
 IN Tin-: KAlll.V AtJKS OF T H K ( H I IK H -Jo 
 
 supremely. Indeeil it is this that makes any exhorta- 
 tion to observe the Lord's Day so rare in these early 
 writers. He who absented himself from Christ's ordin- 
 ance virtually severed himself from the body of Christ, 
 and relapsed into heathenism.''^ Together with their 
 common worshij) and Communion, the reading of the 
 Holy Scriptures, instruction in Christian doctrine and 
 exhortation to holy living, would naturally find a place 
 in the regular weekly assemblies of the Church. 
 
 IV 
 
 The value of the testimony as to the primitive 
 Christian conception and use of Sunday will, of course, 
 become less as we recede from the earliest times. The 
 references in the New Testament, and the writers in 
 the two centuries succeeding the age of the Apostles, 
 have supplied us with a clear and substantial witness 
 as to the authoritative position which Sunday occupied 
 from the very first in the Church. It now remains to 
 bring forward some quotations from writings of the 
 fourth and fifth centuries and the Councils of that 
 period, and to say a few words on the edict of Con- 
 stantine. 
 
 1. S. Athanasius (a.d. 326), commenting on Psalm 
 cxviii. 24 (' This is the da/j ichieh the Lord hath 
 made''), says: 'What day can this be but the Resur- 
 rection day of the Lord, the day which brought 
 
 ^ IlcSicy, B.L., p. 6S.
 
 26 SUNDAY 
 
 salvation to all nations ? which had received its name 
 from Him, namely, the Lord's Day." ^ 
 
 S, Ambrose (a.d. 374): 'The solemnity of the 
 Resurrection is celebrated on the Lord's Day ; on the 
 Lord's Day we cannot fast.' " 
 
 S. Basil (a.d. 370) speaks of the Lord's Day as the 
 day on which Christ rose, and on which we rose with 
 Him ; the Church on that day prays standing, as she 
 does throughout Pentecost.^ 
 
 S. Jerome (a.d, 392), in his account of Paula and 
 her companions, has some interesting notices of 
 Sunday : they daily observed six hours, in which they 
 chanted the Psalter, but on the Lord's Day they went 
 to church ; on returning from church, they would 
 apply themselves to their allotted task, and make 
 tjarments for themselves or others.^ 
 
 S. Augustine (a.d. 395) : ' We also solemnly keep 
 the Lord's Day and Easter, and certain other Christian 
 festivals.'' 
 
 And : ' The Lord's Day was not made known to 
 the Jews, but to the Christians by the Resurrection 
 of the Lord, and from that time began to be kept as 
 a festival.'*^ 'To fast on the Lord's Day is a grave 
 scandal.'^ 
 
 ^ Migne, Se?'. Gr., torn, xxvii. col. 480. 
 
 - Ep. classis. I Ep. xxiii. § 11 ; Migue, torn. xvi. col. 1029. 
 
 * De Spir. Sancto, c. xxvii. ; Migne, Ser. Gr., torn, xxxii. col. 191. 
 
 ^ Ep. cviii. ; Migne, torn. xxii. col. 896. 
 
 s contra Adimantiim, cap. xvi. § 3 ; Migne, torn. xlii. col. 156. 
 
 ^ Ep. Iv. 23. ■" Ep. xxxvi. 27.
 
 IN TIIK KARLV A(;KS Ol' I' I IK (IN IK II 27 
 
 Tlie Apo-stolkal Const'itut'iona {c. fourth century) 
 speak of tin- • Resurrection Day of the Lord, 
 called the Lord's Day, on whitli ('hristians are 
 to assemble together to give thanks {ev')(^apL(nouvTe<;) 
 to God." ^ The reference in this chapter is probably 
 taken from the passage in the Dtdache (pioted 
 above. 
 
 2. The only General Council which speaks of the 
 observance of Sunday is the Council of Nicaea 
 (a.u. 325); the 20th Canon enacts that 'since some 
 kneel on the Lord's Day, and in the days of Pentecost, 
 ... it is determined by the holy synod that the 
 prayers be made to God standing.* 
 
 Bishop Hacket remarks : ' The great council of 
 Nice doth not command the first day of the week 
 to be kept holy, but supposeth all good Christians 
 would admit that without scruple.'' - 
 
 The Council of Elliberis (a.d. 305), Canon 21, 
 threatens suspension from Communion to any person 
 living in a town who shall absent himself for three 
 Lord's Days from church. 
 
 The Council of Sardica (a.d. 347) repeats the 
 language of Elliberis. 
 
 The Council of Antioch (a.d. 340), in Canon 2, has 
 an important decision on the subject of Sunday, to 
 the effect that any one who comes to church, and 
 hears the Holy Scriptures, but docs not join in the 
 
 ' Lib. vii. c. 30. 
 
 - Century of Sermons, Fourth Sermon on the ' Resurrection.'
 
 28 SUNDAY 
 
 prayers, or refuses to 7'eceive Communion, is to be 
 excommunicated, until, upon confession and demon- 
 stration of his repentance, he shall receive pardon. 
 
 The First Council of Toledo (a.d. 400) enforced 
 the same point (Canon 13). 
 
 Other enactments to the same effect are to be found, 
 e.g". in Apostolical Constitutions : ^ ' Let no one separate 
 himself from the celebration of sacred Masses, nor let 
 any one remain at home when others are going to 
 church ' ; and in a Canon of the Council of Agde 
 (a.d. 506), 'We enjoin by a special injunction that on 
 the Lord's Day the laity shall be obliged to be present 
 during the whole celebration of the Mass, so that 
 the people do not presume to go out of church before 
 the priest has given the Benediction ; if any people 
 do so leave the church, let them be put to open 
 shame by the bishop."* 
 
 So, too, our own English Council of Cloveshoe in 
 747 lays down that 'the Lord's Day be kept with 
 due respect by all; that it be set apart for Divine 
 worship alone, that monks and clerics keep within 
 their monasteries and churches and celebrate Mass ; 
 that all worldly business and travelling be avoided, 
 except from urgent cause.' 
 
 It will be noticed that as time went on, and the 
 first fire of Christian zeal began to lose some of its 
 intensity, it became necessary to encourage and even 
 enforce the due observance of Sunday. 
 
 ^ Quoted by Pellicia, bk. iv._§ ii. cap. i, § i.
 
 IN THK EARLY AGES OF THE CIiriK II 2!> 
 
 3. Wo have left to the last the consideration of 
 the Edict of Constantinc on the observance of 
 Sunday.^ 
 
 By the Edict of Milan (a.d. 313) the Emperor had 
 already f^ranted toleration to the Christians ; and now 
 by this further edict, issued eight years later, in 321, 
 he gives imperial sanction to the observance of the first 
 day of the week. 
 
 The edict is as follows : — 
 
 'On the venerable day of the sun let the magistrates 
 and people residing in cities rest, and let all workshops 
 be closed. In the country, however, persons engaged 
 in the work of cultivation may freely and lawfully 
 continue their pursuits; because it often happens that 
 another day is not so suitable for grain sowing, or 
 for vine planting ; lest by neglecting the proper 
 moment for such operations the bounty of heaven 
 should be lost.'- 
 
 This edict introduces a new era in the history of 
 the Lord's Day, It is not however easy to determine 
 the exact interpretation or significance which should 
 be assigned to it. Of course, in whatever way it may 
 be interpreted, it must remain as a real record of the 
 
 ' See Euseb. , £>e Vila Constant., i. I2, iv. iS-20. 
 
 - 'Omnes judices urbanaeque plebes et cunctarum artium officia 
 venerabili die solis quiescant. Ruri tamen positi agrorum culturae 
 libere licenterqiie inserviant, quoniam frequenter evenit ut non aptius 
 alio die frumcnla sulcis aut vineae scrobibus mandentur, ne occasione 
 momenti pereat commoditas coelesti provisione concessa." — Cod. 
 Justin., iii. tit. 12, i., 3.
 
 30 SUNDAY 
 
 Church's triumph ; for having by the Edict of Milan 
 in 313 A.D. emerged from the condition of a perse- 
 cuted sect to that of a recognised and authorised 
 religion, she could rightly look upon this second edict 
 as a victory won for God and true religion over the 
 forces of this world. ^ 
 
 But, as has been said, there are various ways in 
 which it may be regarded in itself, and very different 
 ways in which it has actually been explained. 
 
 (a) Thus, some (e.g. Eusebius ^ and a writer of a 
 much later date, Cawdrey, one of the Westminster 
 divines) think very highly indeed of the importance 
 of the document, and of the part played by the 
 Emperor in God's Providence. Cawdrey assigns a 
 definitely religious and Christian intention to Con- 
 stantine, comparing his action with regard to 
 Sunday with that of Moses in reference to the 
 Sabbath. 
 
 (b) Others, again, take a very different view. It is 
 regarded as a merely civil regulation, with the purpose 
 of bringing order into the Calendar, by definitely 
 fixing one weekly holiday on a day which would be 
 acceptable both to the heathen and Christian subjects 
 of the Empire. It is pointed out in support of the 
 view, that the day is referred to by its heathen title — 
 dies SoUs; and further, that so far from Constantine 
 desiring to strike a blow at the old religion, in the 
 
 ' Cf. Zahn, p. 197, on Sunday as won for the world by Christianity. 
 2 De Vita Coitsiant., ut supra.
 
 IN THE KAKI.V ACJKS OF IlilO ( IlllU II Ml 
 
 very same year he issued an edict liaving reference 
 to the repjular consultation of the auspices. 
 
 {(■) A third and still lower view is that it was an 
 atteinj)t on the part of Constantine to unite all his 
 subjects in the observance of a single form of religion, 
 namely, sun-worship. Ikfore his conversion the 
 Emperor had himself been devoted to Apollo, and 
 Christians were popularly regarded as sun-worshippers; 
 so that the jnirposc of the edict was to give authority 
 to a form of religion which the whole empire might 
 adopt. 
 
 Probably the matter is more simple than some of 
 these speculations might lead us to suppose. Hessey ^ 
 understands its significance as follows : — 
 
 It arose from a desire to produce a certain 
 uniformity in this particular matter of festival rest, 
 which should be a real privilege to the Christian, 
 and yet at the same time could not offend the 
 susceptibilities of his pagan subjects.'- The cessation 
 from business is not enjoined as though work on that 
 day were wrong in itself, but rather in order to afford 
 opportunity and leisure for the observance of the sacred 
 duties belongin"; to the day. ]iut it was a victory 
 for the cause of Christ, and was so regarded by 
 the Church, and there can be little doubt that 
 Constantine's motive was not merely political ; he 
 saw no doubt the political advantage of such an 
 order ; but we mav well believe that his action was 
 
 1 B.L., lect. iii. pp. 83 ff. - Cf. Zahn, p. 228.
 
 32 SUNDAY 
 
 in no small degree dictated by his strong sympathy 
 with Christianity, and that his motives were largely 
 religious. A more definite and decided step seemed 
 to him at the moment ill-advised. We may believe 
 with Eusebius that his object was to 'effect the 
 turning of mankind to God by gentle means.' ^ 
 At any rate, this edict of the Emperor Avas the 
 besinnins; of a new era in the history of the Lord's 
 Day. 
 
 Here was an authoritative imperial document on 
 which the Church could rely for the observance of 
 Sunday. It gave considerable impetus to the ecclesi- 
 astical arrangements of the Calendar. Up to this 
 time the Church festivals had been rare, but now 
 the desire to increase them grew with the opportunity. 
 The next two centuries witness a very great multi- 
 plication of the Holy Days of the Church, and it is 
 in connection with this that we can trace the first be- 
 ginnings of what can rightly be called Sabbatarianism. 
 
 In order to impress upon members of the Church the 
 obligation of their new festivals, it was found necessary 
 to obtain for them a clear and unquestionable sanction. 
 It was only natural and indeed right that the institu- 
 tions of God's ancient people should provide an 
 analogy. The principles on which God deals with His 
 people are permanent, though the expression of those 
 principles varies. The visible embodiment of the 
 truth that our life and our time are consecrated to 
 
 1 De Vita Constant., iv. i8 ; Migne, Ser. G>:, torn. xx. col. 1166.
 
 IN THE EARLY AGES OF THE ( II F in II .33 
 
 God by the observance of stated days and seasons, 
 or the commemoration of great Divine blessings in 
 the same manner, is as proper to the Gospel as to the 
 Law. But analogy is not the same as identification, and 
 when or in so far as this distinction is obscured, there 
 is a real danger lest the true principles of Christian 
 liberty should be replaced by the bondage of the Law. 
 
 It is this tendency, very gradual, and yet steadily 
 advancing, which is noticed in the coming centuries.^ 
 There was indeed a more or less constant witness on 
 the other side, but on the whole the tendency is to 
 look more and more to Judaism for the sanction and 
 authority of the festivals of the Church. 
 
 The evidence of the fourth and fifth centuries has con- 
 firmed the conclusions gathered from the writings of 
 the earlier centuries — that the Lord's Day is a venerable 
 ecclesiastical institution dating from Apostolic times. 
 Its authority is similar to that possessed by the ordin- 
 ance of Confirmation, or of Infant Baptism ; neither 
 of these has the sanction of any expressly recorded 
 institution of our Lord; each of them has the authority 
 of Apostolic practice, and regular and continuous use 
 in the Church from that time onwards. 
 
 The remarks made above, by way of comment on 
 Constantine's edict, may fitly introduce the next sub- 
 
 ^ No doubt helped by the need of dealing with semi-Christianised 
 nations.
 
 34 SUNDAY 
 
 ject which is to be considered. What connection, if 
 any, has the Christian Sunday with the Jewish 
 Sabbath ? There can be no doubt that a connection 
 between the two, more or less distinct, has been 
 maintained very strongly in the later centuries of 
 Christianity, and traces of the beginnings of such a 
 theory can be found, though in a very slight degree at 
 first, from the fourth century onwards. Very different 
 schools of thought have at different times appealed 
 straight to the Fourth Commandment as the sanction 
 for Sunday observance. Sometimes it has been due to 
 the exigences of ecclesiastical discipline, which sought 
 in the Jewish code a final and unquestionable justifica- 
 tion for the observance of the continually increasing 
 number of festivals, and, so doing, naturally adduced 
 the Fourth Commandment as the authority for Sunday. 
 Sometimes it was Puritan zeal which delighted to 
 impose the restrictions of Mosaic Sabbatarianism on 
 the careless worldliness of the Christian life of its 
 time. But such a reference to tlie Jewish Law, from 
 whatever direction, has always been a departure from 
 primitive teaching and practice. It may be con- 
 fidently said that during the first three centuries of 
 the Church, Sunday observance had no connection 
 with Mosaic Sabbatarianism, either in theory or in 
 practice. Certainly, it may be admitted, that, as Dr. 
 Pusey says, ' According to that larger acceptation of 
 the Ten Commandments, whereby they contain the 
 summary of all mora] duty . . . the Fourth enjoins
 
 IN THE EARLY AGES OF THE CHI IK II ;J5 
 
 the hallowinj;- of all days, appointed by authorit\ 
 whether Apostolic or of the ("hurch; and of these 
 the Lord's Day, of course, with the great festivals of 
 our Lord, holds the highest place; so that it is still 
 the chief object and intent of the P'ourth Command- 
 ment.'' ^ But the principle of the Sunday and the 
 principle of the Sabbath are not identical. ' The old 
 Sabbath,' writes ]\Ir. Gladstone," ' was the festival of 
 rest from labour with the hand ; a festival of the bodv, 
 or the natural life; a festival negative in its character, 
 for its fundamental conception was simplv a concep- 
 tion of what man was not to do. The lledeemer, like 
 the Creator, had His work, and His rest from His 
 work ; this was on the Resurrection Day, and the 
 Apostles and the Church instituted the festival of the 
 new life, as the Creator had (and surely from the 
 beginning) appointed the festival of the old. The 
 festival of the new life — not merely of the act of 
 our Lord's rising, which had for its counterpart the 
 act of the Creator's resting ; but of the life, and the 
 employments of the life, which in His Resurrection 
 Body He then ushered into the world. Here comes 
 into view a point, not only of difference, but of con- 
 trast. The Fourth Commandment enjoined not a 
 life but a death, and all tliat may now be thought 
 to require a living observance of the day is not read 
 
 ' Rhythms of S. Ephrem Synis, trans, by Rev. J. B. Morris. (1S47. ) 
 Note A. by E. B. Pusey, p. 417. 
 
 ^ W. E. Gladstone, Later Gleanings ; xi. ' The Lord's Day,' pp. 346, 
 347, 34S. (1897.)
 
 36 SUNDAY 
 
 in, but, as the lawyers say, read into it. But the 
 celebration of the Lord's Day is the unsealing of a 
 fountain head, a removal of the grave clothes from 
 the man found to be alive, the opening of a life 
 spontaneous and continuous. . . . What is essential 
 is that to the new life should belong the flower and 
 vigour of the day. We are born, on each Lord's Day 
 morning, into a new climate, a new atmosphere ; and 
 in that new atmosphere, so to speak, by the law of a 
 renovated nature, the lungs and heart of the Christian 
 life should spontaneously and continuously drink in 
 the vital air.'^ 
 
 Now this principle, tiius strikingly expressed, is of 
 quite cardinal importance to the proper appreciation 
 of the value and purpose of the Christian Sunday. 
 The Lord's Day takes its place in the Christian life in 
 entire harmony with the spirit which animates the 
 New Covenant of the Kingdom of God. The Sabbath 
 is of a piece with the rest of the provisions of the old 
 legal covenant : ' thou shalt not ' ; it is a matter of 
 restriction ; the binding down within limits, the 
 bandaging of injured members, the strict confinement 
 of the impulses and inclinations of a fallen nature. 
 That process was necessary and most salutary ; but in 
 the nature of the thing it would not be permanent. 
 The treatment which a patient has to undergo in a 
 
 1 For Mr. Gladstone's very strict observance of Sunday, see Sir 
 E. W. Hamilton's Mr. Gladstone: A Monograph, p. 117 ; Mr. Glad- 
 stone' s Religious Developtnent, by G. W. E. Russell, p. 18; Mr. Glad- 
 stone's Testimony to the Catholic Faith, p. 14 ; and see Appendix G.
 
 IN rriK EARLY A(JES OF THE CHI'IU H 37 
 
 hospital ward does not present the true conditions of 
 physical life; it is a preparation for tlie free, unhin- 
 dered use of limbs which have suffered hurt, and arc 
 intended, by this healing process, to regain their 
 proper activity. So the restrictions of the Law prepare 
 for the liberty of the Gospel. The New Kingdom 
 inculcates a spirit, a character, a life, which shall freely 
 and spontaneously express itself in the large exercise 
 of moral and spiritual activities. Sunday then partakes 
 of this Christian spirit. It represents the energy of 
 a life which puts out its strength in the joyous 
 exercise of conscious power; it is the deliberate con- 
 secration, through appointed ways and methods, of a 
 willi)ig devotion to its Master. 
 
 But this alone does not express the difference 
 between the Sabbath and the Lord's Day. It nnist 
 be made clear that in their origin the two days arc 
 historically distinct. This distinction may be best 
 seen bv considering that : — 
 
 1. There is no trace in early Christian writers of 
 basing Sunday observance on the Fourth Command- 
 ment, or of regarding the day in a Sabbatarian aspect. 
 
 2. The primitive method of dealing with the 
 Sabbath was to spiritiialisc it ; to regard it as fulfilled, 
 not in the Lord's Day. but in the rest from sin enjoyed 
 by the Christian, and in the aa^^aTiafx6<; of heaven 
 (Heb. iv.). 
 
 What, we may ask, was tiie fate of the Sabbath 
 upon the establishment of the Church r Had it dis-
 
 38 SUNDAY 
 
 appeared among Christians ? In one sense it had. By 
 the coming of the new dispensation of our Lord, the 
 Sabbath had died naturally with the other ceremonies 
 of the Jewish Law. Whether or not the Sabbath was 
 ordained before Moses, and this is a question on which 
 authorities are divided, yet the Sabbath as an existing 
 institution at the time of the Apostles was a dis- 
 tinctively Mosaic ordinance and confessedly based 
 upon the Fourth Commandment of the Decalogue.^ 
 We should be loath to abandon the belief that the 
 consecration of one day in seven dates from the 
 primeval revelation of God to man, and until the 
 evidence against such an origin for it is stronger than 
 it seems to be at present, there appears no reason 
 to do so. But the special form which that primary 
 institution took through the hand of Moses is a dis- 
 tinctively Jewish one, and to believe that the seventh 
 day was hallowed by the Almighty at the beginning 
 does not prevent us from acknowledging that at the 
 re-creation through His Son the Jewish Sabbath 
 (which partook of the ' parenthetical '' nature of the 
 Law)'- concluded its obligation, and the principle 
 expressed in the primeval ordinance clothed itself 
 in the Christian institution of the Lord's Day. 
 
 We say, then, that the Jewish Sabbath ceased upon 
 the inauguration of the Church of Christ. But in 
 practice its disappearance was gradual, and the very 
 
 ^ For a discussion of this question, see Hessey, B. L., lect. iv. 
 2 Gal. iii. 19.
 
 I\ THE P:ARLY ages of the CIILIU II .'^O 
 
 fact that the two institutions, the Sunday and the 
 Sabhath, could continue, if even for a short time, to 
 exist together, makes it difhcult, if not impossible, to 
 suppose that the one was considered the successor of" 
 the other. The Sabbath lingered for a time from 
 habit and association, but was ever decreasing in 
 honour and estimation.^ As to any supposed connec- 
 tion between the davs, Hessey remarks as follows : — 
 
 ' In no one place in the New Testament is there the 
 slightest hint that the Lord's Day is a Sabbath, or 
 that it is to be observed Sabbaticallv, or that its 
 observance depends on the Fourth Commandment, 
 or that the principle of the Sabbath is sufficiently 
 carried out by one day in seven being consecrated to 
 God. Whatever the Lord's Day had was its own, 
 not borrowed from the Sabbath, which was regarded 
 for religious purposes as existing no longer.'- At the 
 Council of Jerusalem the (question at issue was whether, 
 and in what degree, the Jewish law was binding upon 
 Gentile Converts. That the Council did not make 
 the observance of the Sabbath one of the ' necessarv 
 things "■ may at least be said, even if the argument 
 cannot be pressed to point to the fact that the primary 
 demand upon the Gentiles could not be made to in- 
 clude such observance.^ 
 
 ' For the observance of the Sabbath side by side with Sunday (and 
 especially in the Eastern Church), see Smith and Cheetham, Diet, of 
 Christian Antiq., vol. ii. art. 'Lord's Day,' p. 1045; ^"^ 'Sabbath,' 
 pp. 1823, 1S24. Cf. Zahn, p. 204. 
 
 - B. L., p. 48. ^ Acts, xv. 20, 28, 29.
 
 40 SUNDAY 
 
 In the Epistles of S. Paul we have decisive testimony 
 to the fact that the Sabbath was of obligation no 
 longer.^ 'Let no man therefore,' he says, 'judge you 
 in meat, or in drink, or in respect of a feast day, or 
 a new moon, or a Sabbath day : which are a shadow 
 of the things to come ; but the body is Christ's.' - Or 
 again (Gal. iv. 9, 10), ' How turn ye back again to 
 the weak and beggarly rudiments, whereunto ye desire 
 to be in bondage over again ? Ye observe days, and 
 months, and seasons and years.' ^ And the writings 
 of the first three centuries make it plain that this was 
 the prevaihng, we may almost say, the universal way 
 of regarding this matter, by the Christians of those 
 days. It was only in later times, and then but gradu- 
 ally, though with increasing insistence, that the habit 
 began of translating Jewish festivals into Christian 
 holy days.* 
 
 ^ Zahn, pp. 207, 222 ; and cf. 223 : ' If under his [S. Paul's] eye the 
 observance of the day of our Lord's Resurrection arose, it is certain 
 that it was neither a continuation nor a replacement of the Sabbath 
 observance ; but rather as a witness of the Faith, and the Church's 
 need, independent of any single commandment.' 
 
 - Col. ii. 16, 17. 
 
 - Gal. iv. 9, 10. S. Paul (Col. ii. 16; Gal. iv. 9-1 1; Rom. xiv. 5) 
 implies that it is a matter of indifference whether one day is esteemed 
 above another, or whether every day is esteemed alike. It is perfectly 
 clear that S. Paul held ' that the Jewish Sabbath, like other Jewish 
 ceremonial observances, as the distinction of clean and unclean foods, 
 or Jewish sacred seasons, as new moons, feast days, and sabbatical or 
 jubilee "years" was a matter of indifference to the Christian, and was 
 abrogated under the Christian dispensation.'— Dr. Sanday in Hastings's 
 Diet, of the Bible, vol. iv. p. 322, s.v. Sabbath. See also Appendix E. 
 
 * ' It never occurred to any Christian of the first three centuries to
 
 IN TFIK EARLY AGES OF THE ( 111 lU II ;i 
 
 Dr. DolHnffcr takes the same view: 'It is certain 
 then, that in the Apostolie Chnreh the law of the 
 Sabbath was no longer bindiiii:; in ihe Jewish sense. 
 Nor is it true to say that the Apostles ehanf^ed the 
 Sabbath into Sunday, the observance of the seventh 
 dav to the observance of the first. I''or neither is 
 there anv trace of such a transference taking place, 
 and, mpreover, the Christian Sunday differs widely 
 from the Jewish Sabbath. . . . The first Christians 
 neither kept to the Old Testament day nor the legal 
 manner of observance. They sanctified their new- 
 festival as a community for whom the Jewish sharp 
 distinction between work day and Sabbath had no 
 existence, wlio viewed the whole life of a Christian 
 as a festival, and recognised as their essential and 
 imperishable Sabbath the rest of the soul in God.' ' 
 
 Before leaving the New Testament it may be worth 
 
 while to make one more remark. It has been said 
 
 above that the observance of the Sabbath, though in 
 
 idea and theory, by the nature of the case, it had 
 
 ceased to be of force, yet was slow in actual practice 
 
 to totally disappear. And this very fact was seen to 
 
 confirm the conclusion that the Sabbath and the 
 
 Lord's Dav were distinct. Perhaps it is scarcely 
 
 worth while to notice what might be a very superficial 
 
 difficulty at first sight, that in towns apparently of 
 
 regard Sunday as a continuation of the Sabbath, and even in the 
 fourth and fifth centuries there are only uncertain beginnings of such 
 a thought.' — Zahn, p. 21S. 
 
 1 The First Age of the Church, bk. 111. ch. ii. pp. 332, 333. (1S67.)
 
 42 SUNDAY 
 
 Gentile population we read so often of the Apostles 
 preaching to the people on the Sabbath day. At 
 Antioch in Pisidia, at Corinth, at Philippi, at Thessa- 
 lonica, it was the Sabbath which S. Paul chose for his 
 sermons. But the reason is not far to seek. There 
 was a large Jewish population in these countries, and 
 S. PauPs universal custom was to begin by addressing 
 such audience as was found within the synagogue.^ 
 S. Paul therefore chose the Sabbath Day, because 
 the persons to be appealed to in the first instance 
 were the Jews assembled on the Sabbath Day ; and 
 because they then had before them those Scriptures 
 by which the Christian teacher was to prove that their 
 Messiah had come. These assemblies, then, were not 
 those of the Church for Christian worship ; but such 
 occasions were made the opportunity by missionary 
 preachers to address those whom they were anxious 
 to convert. 
 
 From writers outside the New Testament a few 
 references may be quoted in support of the position 
 maintained above. 
 
 One of the most important testimonies is the 
 D'ldadie. From its Jewish-Christian origin we might 
 have expected to find traces of connection between the 
 Sunday and the Sabbatb, if such a connection had 
 existed, but there is not the least sign of any such 
 connection. Days of fasting are referred to,^ and 
 
 1 See Prof. W. M. Ramsay, St. Paul, the Traveller and the Roman 
 Citizen, p. 141. (1S97.) 
 "^ viii. I : xiv. I.
 
 IN THK KARLV ACJES OF TIIK ( Hf FM H 4.1 
 
 the Lord's Day, hut no mention of the Sabbath, and 
 certainly not a thought of connecting it with Sunday. 
 This is significant and important. 
 
 S. Ignatius has an interesting passage in which he 
 is contrasting Judaism and Christianity. ' The most 
 holy prophets,' he says, ' though they were concerned 
 in old things, arrived at a newness of hope, no longer 
 observing the Sabbath, but living after the Lord's 
 day.'' This is not a reference to Christian practice, 
 but a witness to the anticipation of Christian truth 
 by the saints of the Old Covenant. Only so far is it 
 quoted here as bearing on our subject. 
 
 S. Justin jMartyr carefully distinguishes between 
 Saturday and Sunday : ' On the day before Saturday 
 they crucified Him, and on the day after Saturday, 
 which is Sunday, He appeared to the Apostles and 
 disciples.' - 
 
 Tertullian^ declares that Christians have nothing to 
 do with Sabbaths, or other Jewish festivals, much less 
 with heathen ones, but have their own solemnities, e.g. 
 the Lord's Day and Pentecost. 
 
 ^ Ep. ad Magn., cc. S, 9 ; Migne. Ser. G>:, torn. v. col. 670. Cf. 
 Bishop Lightfoot's note on the passage {^Apost. Fathers, Pt. II. vol. ii. 
 p. 129) 'Kara KvpiaKr)v] sc. 7]/j.epav. 'This "living after the Lord's 
 Day" signifies not merely the observance of it, but the appropriation 
 of all those ideas and associations which arc involved in its obser- 
 vance. It symbolises the hopes of the Christian, who rises with 
 Christ's Resurrection, as he dies with Christ's death. It implies the 
 substitution of the spiritual for the formal in religion. It is a type 
 and an earnest of the eternal rest in heaven.' 
 
 - Apo/., i. § 67 ; Migne, Scr. Gr., torn. vi. col. 429 and 431. 
 
 ' De Idol., c. xiv. ; Migne, torn. i. col. 682.
 
 44 SUNDAY 
 
 In a note by the Rev. J. B. Morris, in his trans- 
 lation of tlie Rhijthms of S. Ephrem Syrus,^ the 
 translator says : ' The Fathers speak commonly, as in 
 the text, as if the whole principle of observing one 
 day more than another was Jewish and blameable . . . 
 The practice of directly appealing to the Fourth Com- 
 mandment (now, it is believed, universally appealed to) 
 as a Divine sanction for this principle [of keeping one 
 day holy] belongs, perhaps, to ages with the theology 
 of which tlie writer is not acquainted ; it certainly is 
 not connnon in antiquity as far as he is acquainted 
 with it; the Fathers rather speak of their j^ractke of 
 observing the Lord's Day than of God's command^ ^ 
 And he quotes S. Athanasius {Be Sahh. et Circ. § 4) : 
 'As He commanded them formerly to keep the 
 day of the Sabbath a memorial of the finisliing of the 
 former things ; thus do we honour the Lord's l5ay, 
 which is a memorial of the beginning of the second 
 re-creation.' 
 
 Dr. Pusey, in his note to this same book of the 
 Rhythms, sums up the evidence of the Fathers as 
 follows: 'It is apparent that the Fathers (1) spoke 
 absolutely of the abolition of the Jewish Sabbath ; 
 
 (2) that they did not speak of the Lord's Day as being 
 a transfer of it (Routh, Rel. Sac, torn. iii. p. 475); 
 
 (3) yet they do speak of it as an Apostolic ordinance ; 
 and (4) as a substitution for it, displacing it; (5) that 
 abstinence from business on the Lord's Day, as a 
 
 ^ Rhythms, i. note E., on § 40, p. 391. (1S47.)
 
 IN THE EARLY AGES OF THE CHL'IK H 4.-, 
 
 religious duty, was a universfil tradition : and (G) 
 enforced bv the rhnrcli."'' 
 
 VI 
 
 Wc are thus brought to the question of Sunday 
 rest. There are not many early references to it; but 
 those which arc found clearly show the principle on 
 which rest from labour on Sunday was regarded. It 
 is not Sabbatarian ; that is to say, the rest is not 
 considered as an end in itself,'- or as fulfilling the 
 requirements of Sunday observance.-^ It has reached 
 an altogether higher level ; it is n means to a more 
 noble end ; it is in order to give leisure and oppor- 
 tunity for the fulfiUnent of those solemn obligations 
 of worship and devotion which properly belong to the 
 Lord's Day. We will give two references from the 
 Fathers and two from Councils. 
 
 TertulliaTi says : * On the Lord's Day we ought to 
 
 ^ See p. 32. - Rhythms, note A. p. 417. 
 
 ^ 'In the history of the Jewish Sabbath,' says Dr. Dale, 'the rest 
 came first and the worship followed ; in the history of the Christian 
 Sunday, the worship came first, and the rest followed. To the idea 
 of the Jewish Sabbath, rest was essential, worship was an accident; 
 to the idea of the Christian Sunday, worship is essential, and rest is 
 an accident.' — Ten Commandvients, p. 108. So too Dr. Sanday 
 says, ' It should be borne in mind that the idea expressed by T\1U 
 
 - T 
 
 and riBB' is not the positive "rest" of relaxation or refreshment 
 
 T - 
 
 (which is ni3) but the negative rest of cessation from work or activity,' 
 and he quotes Exod. xxiii. 12, 'Six days shall thou do thy work and 
 on the seventh day thou shalt desist.' — Hastings's Diet, of the Bible, 
 vol. iv. s.v. Sabbath.
 
 46 SUNDAY 
 
 avoid all anxious employment, even putting oft' our 
 business, lest we give place to the devil.' ^ 
 
 S. Chrysostom declares that ' the Lord's Day hath 
 rest and immunity from toils,"'" 
 
 The Council of Laodicea (a.d. 363) ^ lays down that 
 Christians are not to Judaise, and rest on the Sabbath, 
 but to work on that day ; while, because of the peculiar 
 honour due to the Lord's Day, they are then, if they 
 are able, to rest as Christians (cr^oXa^etj' &>? '^^pia-Tiavol). 
 
 The third Council of Orleans (a.d. 538)* deprecates 
 Judaistic over-strictness, 'inasmuch as the people are 
 persuaded that on the Lord's Day journeys ought not 
 to be made with horses, or oxen and carriages, nor 
 ought they to prepare anything for food, nor in any 
 degree to do anything appertaining to the cleanliness 
 of either house or person (which thing is approved 
 to belong to Jewish rather than to Christian obser- 
 vance), we decree that on the Lord's Day what was 
 afore lawful to be done is lawful.' The Council then 
 proceeds to forbid all works of agriculture, ' in order 
 that, coming together to Church, they may the more 
 easily give themselves to the grace of prayer.' 
 
 This last quotation indicates that there was a 
 popular feeling in the direction of Sabbatarianism by 
 the time of the sixth century ; and there is abundant 
 evidence to show that later this tendency grew 
 
 ^ De Ora/., c. 23; Migne, torn. i. col. 1191. 
 
 " //om. 43, § 2 ; I Cor. xvi. i ; Migne, Ser. Gr., torn. Ixi. col. 368. 
 
 ^ Canon 29. ■* Quoted by Pusey, ut supra.
 
 IN THE EARLY ACJES OF THE CHURCH 17 
 
 in strength, ami was systematically encouraged and 
 enjoined by authority, so that before long the restric- 
 tions as to Sunday employment rivalled those of the 
 most elaborate rules of Judaism.^ It is etjually clear 
 that this development was a departure from primitive 
 belief and practice, and that the idea of Sunday 
 rest as the opportunity for religious worship was in 
 danerer of being lost in the subtleties of a Christian 
 Sabbatarianism. 
 
 The Sabbath, however, had been an ordinance of 
 God ; either of primeval antiquity, or, as all allow, 
 of Mosaic institution. It partook, therefore, of the 
 nature of that Law which is 'holy and righteous and 
 crood,'- and it came under the terms of our Lord's 
 declaration, in which He asserted that His mission 
 was 'not to destroy, but to fulfil.'^ Undoubtedly; 
 but the point is that the ' rest ' of the Sabbath was 
 reffarded by the early Church as fulfilled, not in the 
 institution of the Lord's Day, but in that spiritual 
 rest and refreshment in the freedom from sin and the 
 enjoyment of God, and the eternal rest of heaven, 
 which is the privilege of those who are united with 
 the life of the Lord Jesus Christ.'* 
 
 ' For ecclesiastical rules, see Ilessey, B.L., lect. iii. pp. u6 ft'; and 
 for the refinements of Judaism, see Edershcim's Life and Times of 
 Jesus the Messiah, vol. ii. App. xvii. 
 
 2 Rom. vii. 12. ^ S. Matt, v. 17. 
 
 ■* 'The early Christians thought to observe the Sabbath, not by 
 daily, weekly, or monthly recurring solemnities, but by refraining 
 from sin, and continually doing good works with a quiet conscience.
 
 48 SUNDAY 
 
 Indeed, Jewish teachers had prepared the way for 
 this, dwelling much upon the symbolical meaning of 
 the Sabbath as prefiguring the ' world to come,' ^ and 
 Christian writers freely followed on the same line. For 
 instance S. Justin Martyr - asserts that the New Law 
 requires us to keep a perpetual Sabbath, and that to 
 turn from sin is to keep the delightsome and true 
 Sabbaths of God.^ S. Irenaeus ^ also declares that 
 the Sabbatli, like the whole JeAvish law, was symbolical, 
 that it was intended to teach men to serve God every 
 day, and that it was likewise typical of the future 
 kingdom of God, in which he who has persevered in 
 godliness shall rest and partake of the Table of God. 
 
 Tertullian,^ again, insists that the Sabbath was 
 figurative of rest from sin, and typical of man's final 
 rest in God.^ 
 
 hoping for the eternal Sabljath awaiting God's people. Their Sunday 
 observance had no relation to this commandment.'— (Zahn, p. 225.) 
 
 ^ See Westcott on Heb. iv. 9. 
 
 - Dial, awi Tryph., § 12 ; Migne, Set: Gr., tom. vi. col. 500. 
 
 •' See Appendix A, p. 247. 
 
 •' Contra Haer., iv. 16; Migne, Ser. Gr., tom. vii. col. 1015-6. 
 
 ' Adv. fudaeos, cap. iv. ; Migne, tom. ii. col. 605-6. 
 
 '" See also other writers quoted by Pusey in his note in Mr. Morris's 
 edition of .S'. Ephrem Syriis, referred to above ; by W. E. Gladstone, 
 from S. Augustine, in Later Gleanings ; and see Westcott on Epistle 
 to the Hebrews, iii. 11, iv. 9; see also Lightfoot on Epistle to Colos- 
 sians, ii. 16, and his quotation from Origen c. Ce/s., viii. 21-22. And 
 on the general question of the observance of Christian festivals, see 
 Hooker, E.P., v. Ixix-lxxi ; esp. c. Ixx. § 4: 'Let us not take 
 rest for idleness . . . They rest which either cease from their work 
 when they have brought it unto perfection, or else give over a meaner 
 labour because a worthier and a better is to be imdertaken.'
 
 IX THE EARLY AGES OF THE CHUIUII 49 
 
 It is the conception made familiar to us in the 
 well-known hvmn of Abelard, the twelfth century 
 schoolman : 
 
 ' O quanta qualia sunt ilia sabbata 
 Quae semper celebrat superna curi;i ! 
 Quae fessis requies ! quae nierces fortibus ! 
 Cum erit omnia Deus in omnibus. 
 
 lllic ex sabbato sucredit sabbatuni ; 
 Perpes laetitia sabbatizantium.' 
 
 We have endeavoured in this chapter to indicate the 
 principles upon which Sunday observance was based by 
 the Christian Church of the first few centuries; we 
 have tried to arrive at the primitive and original 
 conception of the Lord's Day ; but that is all. The 
 needs of other times may require the re-application of 
 old principles. The Ciiurch may have to make her 
 appeal to modern England in a different form from 
 that in which she appealed to the age of the early 
 martyrs and confessors, and in countries where social 
 conditions were of a vastly different nature ; ^ but a 
 discussion of such questions does not belong to an 
 historical investigation, and will therefore be left for 
 consideration in succeeding chapters. 
 
 ^ For the claims of Sunday upon the modern world, sec 11. S 
 Holland in Commonwealt/i, June, 1899.
 
 CHAPTER III 
 LATER HISTORY 
 
 The development in the Middle Ages of Christian 
 ideas with regard to Sunday has been indicated in the 
 latter part of the preceding chapter, and it will not be 
 necessary to follow it out in any detail. 
 
 The tendency which had begun to show itself in the 
 fourth and fifth centuries grew apace as time went on. 
 With the gradual multiplication of festivals there 
 arose the need of determining which festivals were of 
 obligation, and, further, of providing a clear and un- 
 questionable sanction for observing such days. The 
 provisions of the Old Covenant had already, and not 
 improperly ,1 been seen to provide an analogy for the 
 observance of the Christian solemnities ; but now a 
 distinct advance on this is made, and analogy becomes 
 identification. It was a considerable gulf to cross, but, 
 the leap once made, the natural result was reached. 
 The enforcement of Sunday observance proceeded on 
 
 ^ See end of preceding chapter. 
 50
 
 LATER HISTORY 5l 
 
 frankly Sabbatarian grounds ; and the regulations as 
 to what might or might not be done on that day 
 became Judaic in their strictness. Thus, <:.^>\, the 
 second Council ot" Macon (a.d. 585) enjoined 'that no 
 one should allow himself on the I^ord's day, inidcr 
 plea of necessity, to put a yoke on the necks of his 
 cattle ; but all be occupied with mind and body in the 
 hymns and the praise of God. For this is the daij of 
 perpetual rest ; this is shiidoxced out to us b/j the seventh 
 day in the laio and the prophets.'' ^ 
 
 In Constantine's edict, special exemption from 
 Sunday rest had been granted to agricultural work, 
 and this had been embodied in the Code of Justinian ; 
 but in A.D. 910 the Emperor Leo Philosophus rcj)ealed 
 this exemption. 
 
 In England the restrictions were at least as severe 
 as in other parts of Christendom ; the Constitutions 
 of Egbert (a.d. 749) forbade all work on the Lord's 
 Day ; and in a law of Edgar the Peaceable (a.d. 958) 
 it is ordered that the Lord's Day shall commence at 
 three o'clock in the afternoon of Saturday, and last 
 until the dawn of Monday." 
 
 S. Bernard and S. Thomas .Aquinas both consider 
 Sunday as the Christian Sabbath, while Archbishop 
 
 ^ Cf. Zahn, p. 232. 
 
 - It may well be considered, however, whether it would not be 
 a real benefit to endeavour to carry into practice the principle here 
 expressed ; that is to say, to observe the latter part of Saturday as a 
 time of quiet preparation for the coming festival. See J. R. Milne, 
 Primitive Christianity and Sunday Observance.
 
 62 SUNDAY 
 
 Chichelc goes so far as to speak of ' dies Dominicus 
 videlicet dies septimus.' 
 
 This tendency, however, did not proceed without 
 protest from men of equal weight and of acknowledged 
 authority. S. Gregory the Great wrote in the strongest 
 languase against Sabbatarianism ; he calls it the 
 work of Antichrist, and maintains that the Sabbath is 
 to be interpreted spiritually ; while he still claims 
 for the Lord's Day rest from earthly labour, and strict 
 attendance upon prayer ; and Theodolphus, Bishop 
 of Orleans, gives a thoroughly primitive origin for 
 Sunday : ' On it God created the light, on it He rained 
 down manna in the wilderness ; on it the Redeemer of 
 the human race rose again from the dead ; on it He 
 poured out the Holy Spirit on His disciples."* And a 
 Synod at York, as late as 1466, in explaining the Deca- 
 logue, lays down that the obligation to keep holy day 
 on the legal Sabbath wholly expired with the other 
 ceremonies of the law ; while the manner of keeping 
 holy days is to be taken, not from Jewish superstition, 
 but from the directions of the Canons. 
 
 At the same time, as a natural reaction against 
 the unreasonable restrictions which were laid upon 
 Christian consciences, there were many who were 
 driven to reject everything in the shape of fast or 
 festival. Thus the sect of the Petrobussians in the 
 twelfth century, the Waldenses in the thirteenth, and 
 the Lollards in the fourteenth, disparaged all distinc- 
 tion of days, refusing to acknowledge the authority of
 
 LATKR lIIbTORV 53 
 
 Sunday itself. And in oreneral a practical disregard of 
 religion and of tlic Lord's Day coincided with the 
 growing complications of ecclesiastical Sabbatarianism. 
 'The Reformation,'' says Hessey, 'found the Lord's 
 Day obscured by a sort of Sabbatarianism established 
 on an ecclesiastical foundation,' ^ Such an insecure 
 position had already exposed it to practical neglect 
 and very general desecration ; it was made an opj)or- 
 tunity for licentious amusement. Another result was 
 this, that the zeal of the Reformers found it fatally 
 easy, in their desire to be rid of the errors with which 
 human ingenuity had wrapped it round, to let slip 
 the true Divine institution whicli ii.id been so sadly 
 obscured. Among the continental reformers there 
 were considerable differences in the way in which the 
 authority of Sunday observance was regarded.'- Some 
 went further in rejecting the claims of the first day 
 of the week than others were disposed to do. But on 
 the whole Hessey sums up their attitude as follows : 
 ' They are utterly opposed to the literal ajiplication 
 of the Fourth Commandment to the circumstances of 
 Christians. They scarcely touch upon that command- 
 ment, except to show that the Sabbath has passed 
 away. So far they agree with the Ancient Church. 
 But when we examine the manner in which they speak 
 of the Lord's Day, we cannot help noticing a marked 
 
 ^ B. L., lect. iii. adfm. 
 
 - For the attitude of the Continental reformers (especially Luther and 
 Calvin) in this matter, see Zahn, pp. 233, 236-238.
 
 54 SUNDAY 
 
 difference between them and the early Fathers. That 
 simple assertion, "We observe the first day, on which 
 Christ rose from the dead," is never made by them as 
 a matter of course, without the slightest fear of its 
 being called in question, and with no more doubt of 
 its admissibility than attends anything else derived 
 from the inspired Apostles. They feel it necessary to 
 defend their practice, on grounds sometimes perhaps 
 of Apostolic example (with the proviso, however, that 
 such example is to be taken only for what it is worth), 
 but generally of antiquity, of the Church's will, of the 
 Church's wisdom, of considerations of expediency, of 
 regard to the weaker brethren, and sometimes on lower 
 grounds still. And neither the day itself, nor the 
 interval at which it occurs, is of obligation. Our 
 Lord's Resurrection is made a decent excuse for the 
 day, rather than the original reason, or one of the 
 original reasons of its institution. We miss also in 
 their writings that close connection of the Lord's Day 
 with the Lord's Supper, which was prominently brought 
 forward in early times. ^ 
 
 II 
 
 It is more to our purpose to consider what line was 
 taken at the Reformation, and, in later times, by the 
 Church in our own country. 
 
 The teaching in this matter at the commencement 
 
 ^ B. L., lect. vi. pp. 230, 231.
 
 LATER HISTORY cr, 
 
 of the lleforniation may be gathered from The Institu- 
 tion of a Christian Man (the Bishops' Book), put forth 
 in 1535, and A Necessarij Doctrine and Erudition of 
 any Christian Man (the King's Book), })ut forth in 
 IS-iS.^ It is taught here that the Sabbath is aboHshed 
 in its literal sense, and that S. Augustine makes 
 a difference between the Fourth Commandment and 
 the remaining nine ; but the statement is made that 
 ' instead of the Sabbath Day succeedeth tlie Sunday, 
 and many other holy and feastful days'; and the 
 observance of Sunday, as well as of other festivals, is 
 grounded upon the ordinance of the Church, without 
 mention of the higher authority of Apostolic practice. 
 
 When we come to look at the present formularies of 
 the English Church, we are struck by the fact that 
 very little indeed is directly said as to the observance 
 of Sunday ; its observance is evidently assumed, as well 
 as that of other holy days ; as, e.g., by the appoint- 
 ment of special Collects, Epistles, and Gospels for 
 Sundays and festivals, and it is therefore taken for 
 granted that at least on these days and within the 
 octaves of the greater festivals the Holy Eucharist will 
 be celebrated. 
 
 The Catechism in explaining the Fourth Command- 
 ment simply interprets it as enforcing the duty ' to 
 serve God truly all the days of my life.' The Ten 
 Commandments were inserted in the Holy Communion 
 Service in 1552; it is reasonable to suppose that the 
 
 ' See Appendix A.
 
 56 SUNDAY 
 
 Fourth Commandment is there to be understood in 
 the same way as it is interpreted in the Catechism ; 
 that is to say, not as binding us to the ceremonial 
 observance of the Jewish Sabbath, but as inculcating 
 the moral principle of the consecration of our time to 
 God, and the need of realising this by the regular 
 setting apart for special purposes of a portion of that 
 time. That the compilers of the Prayer Book re- 
 garded the institution of Sunday as resting on higher 
 ground than other festivals of the Church may be 
 gathered from a circumstance which occurred at the 
 Savoy Conference. The Presbyterians demanded that 
 if any saints' days be retained, they might be called 
 festivals, not holy days, nor be made equal with the 
 Lord's Day. The reply was that the observance of 
 saints' days is not as of Divine, but ecclesiastical in- 
 stitution.^ 
 
 It appears likely that the strong Sabbatarian spirit 
 which laid hold of England in the time of the Puritan 
 ascendency was in part at least the outcome of the 
 desire of the Puritans to belittle other festivals. No 
 such exaggerated spirit has marked the observance of 
 Sunday amongst foreign Protestants, either at the 
 time of the Reformation or in our own day. The 
 following words, written in 1845, by Mr. Samuel Laing, 
 a Scottish Presbyterian, show what the state of affairs 
 was in Geneva itself at that time. 
 
 ' In the villages along the Protestant side of the 
 ^ See also Hooker, v. Ixxi, 3, and notes in Keble's edition.
 
 LATER HISTORY 
 
 ■>i 
 
 Lake of Geneva — spots especially inteiulcd, the traveller 
 would say, to elevate the mind of man to his Creator 
 by the glories of the surroundino- scenery — the rattling 
 of the billiard balls, the rumbling of the skittle-trough, 
 the shout, the laugh, the distant shots of the rifle-clubs, 
 are heard above the psalm, the sermon, and the barren 
 forms of state-prescribed prayer during the one brief 
 service on Sundays, delivered to very scanty congrega- 
 tions — in fact, to a few females and a dozen or so old 
 men in very populous parishes, supplied with able and 
 zealous ministers.' ^ 
 
 The Homily Ox the Time and Place of Praijer - may 
 seem to be in danger of tending in a Sabbatarian direc- 
 tion ; and indeed it is possible that it did do so ; the 
 authority, however, of the Homilies is not such as 
 to make them, in all their details, a secure or binding 
 expression of the attitude of the English Church. 
 Archbishop Bramhall interprets it as setting forth that 
 the Fourth Commandment^ * obligeth Christians no 
 further than that part of it which pertaineth to the 
 Law of Nature."" 
 
 We may legitimately conclude that the Church of 
 England commits us neither to the Sabbatarian view 
 of the Lord's Day ; nor, on the other hand, to the 
 merely ecclesiastical view, which would place Sunday 
 only on the same level as all the other festivals of 
 
 ' Quoted in Baring Gould's Ger>/ia)iy, Pycsent and Past, vol. ii. 
 p. 164 ; see also Appendix B. 
 - See Appendix C. 
 ' Discourse on the Sabbath, Works, vol. i. p. 70.
 
 58 SUNDAY 
 
 the Church ; and we may be justified in believing 
 that, in this matter, as in others, she would send us 
 back to antiquity, and to the teaching of the Primitive 
 Church.i 
 
 In practice, the observance of Sunday in England 
 since the Reformation cannot be considered satisfactory. 
 During that period of religious upheaval men's minds 
 had become unsettled even on the most fundamental 
 matters ; and in their need of guidance they were but 
 little assisted by the traditions of mediaeval custom. 
 Some hold to that ecclesiastical Sabbatarianism ^ 
 which was defective in theory and practice; others 
 were led by a reaction against these defects into a 
 studied and conscientious disregard of the obligation 
 of Sunday. 
 
 Men whose hearts were filled with the sense of 
 religion and the love of God kept Sunday carefully 
 and earnestly, up to their lights ; while those whose 
 devotion needed the spur of outward regulation took 
 advantage of the general disorder to indulge their 
 natural laxity ; while throughout the troubled centuries 
 the swing of the pendulum moved slowly but regularly 
 backwards and forwards. We sometimes speak in a 
 vague way of the ' good old days ' in contrast to 
 our own time ; but it is probable that such ' good 
 old days' are rather the product of an imagination 
 
 •" See Appendix D. 
 
 2 An extreme Sabbatarian theory and practice had gradually grown 
 up under the sanction and authority of the Church.
 
 LATER HISTORY VJ 
 
 discontented with its own time than Jin actuul 
 fact. 
 
 In the reiirn of Kli/abcth, there can be little doubt 
 that Sunday observance was at a very low ebb. The 
 Honiilv '0/ the Place and Time of Prayer" dra.v,i> a 
 vivid picture of the state of things in the latter half 
 of the sixteenth century. ' It is lamentable to see the 
 wicked boldness of those that will be counted God's 
 people, who pass nothing at all of keeping and hallow- 
 ing the Sunday. And these people are of two sorts. 
 The one sort if they have any business to do, though 
 there be no extreme need, they must not spare for the 
 Sunday, they must ride and journey on the Sunday — 
 they must buy and sell on the Sunday, they must keep 
 markets and fairs on the Sunday ; they use all days 
 alike ; workdays and holy days are all one. The other 
 sort is worse. For although they will not travel nor 
 labour on the Sunday, as they do on the week day, 
 yet thev will not rest in holiness, as God commandeth ; 
 but they rest in ungodliness and filthiness ; they rest 
 in excess and superfluity, in gluttony and drunkenness, 
 like rats and swine; they rest in brawling and railing, 
 in quarrelling and fighting ; they rest in wantonness 
 and toyish talking, in filthy fleshliness ; so that it 
 doth too evidently appear that God is most dis- 
 honoured, and the devil better served on the Sunday, 
 than upon all the days of the week besides."' 
 
 'Practical religion,'^ says Daniel Neal, writing of 
 
 ^ /list, of the Puritans, vol. i. p. 342.
 
 60 SUNDAY 
 
 A.D. 1582, ' was at a very low ebb ; the fashionable 
 vices of the time were profane swearing, drunkenness, 
 revelling, gaming, and profanation of the Lord's Day."* 
 Such a state of things did not pass without protest ; 
 the more godly-minded of the nation could not but be 
 distressed at this scandal to religion and morality. 
 The chief protest proceeded from the newly formed 
 sect of the Puritans. They took a strong and con- 
 sistent line, though one that could not be defended on 
 theological or historical principles. They went to the 
 Bible, and simply and boldly transplanted all the 
 severe and definite obligations of the Jewish Sabbath 
 to the Christian Sunday ; they even discarded the use 
 of the name Sunday, which had in their ears a 
 heathenish sound, and called the Lord's Day the 
 Sabbath. This teaching had a certain compelling 
 attractiveness ; and the zeal and earnestness of its 
 advocates were infectious. In 1595 a certain Dr. 
 Bownd reduced the Puritan Sabbatarianism to a 
 system. His intention was excellent, and the im- 
 mediate results were, as far as they went, good. ' It is 
 almost incredible," says Fuller, ' how taking this 
 doctrine was, partly because of its purity, and partly 
 for the eminent piety of such persons as maintained 
 it ; so that the Lord's Day, especially in corporations, 
 began to be precisely kept.'^ But it was impossible 
 that such a system could claim the allegiance of 
 Catholic Christians, or that it should maintain a 
 ^ Ch. Hist., vol. V. p. 214.
 
 LATER HISTORY HI 
 
 permanent position, so far was it from attcmptinfj to 
 express the full re(iuirenients of the Lord's Day, or 
 from bcino- anvthing else than a Jewish day of rest. 
 We are not therefore surprised to find tliat it pro- 
 voked criticism and opposition. 
 
 Archbishop Whitgift, in 1599, took strong action. 
 He condemned this teaching in his synods and visita- 
 tions, called in whatever copies of Dr. Bownd's work 
 he could lay his hands on, and forbade it to be re- 
 printed ; and there was a general movement amongst 
 persons in authority to discourage and prohibit the 
 tendency which it had originated. 13ut without much 
 success ; for in the reign of James i. its teaching still 
 held a strange power over nun's minds. ' In a very 
 little time," says Heylin, ' it grew the most bewitching 
 error, the most popular deceit, that had ever been set 
 on foot in the Church of England." ^ 
 
 But the kino- endeavoured to offer some resistance 
 by issuing, in 1618, the famous Book of Sports. This 
 document was intended as a relief to those who had 
 been accustomed to more liberty on Sunday, and 
 found the Puritan strictness to result in a day of 
 purposeless inactivity ; they had not been trained to 
 the true religious use of the day, and they found time 
 hang heavily on their hands ; with the inevitable 
 tlanger of falling into that 'mischief which 'Satan 
 finds for idle hands to do." The Book of Sj)ort.s 
 allowed persons after church time to indulge in 
 ^ //isi. of the Sabbath, pt. ii. c. S.
 
 62 SUNDAY 
 
 athletic games, and pursue such pastimes as were not 
 in themselves unlawful. This document was to be 
 read by the clergy during the church service. But this 
 was not very generally enforced ; Archbishop Abbot 
 was not in sympathy with the measure himself;^ he 
 refused to allow it to be read at Croydon ; and, in 
 fact, it was at length .silently dropped. It was, how- 
 ever, under the influence of Laud, revived in the reign 
 of Charles i. ; and the melancholy reactions, which 
 seem to be the characteristic and inevitable feature 
 of the history of Sunday, are illustrated again by the 
 licentiousness of the reign of Charles ii,, followed by 
 the rise of Methodism in the eighteenth century. 
 
 If there is one lesson more than '^knother which our 
 investigations up to this point would seem to enforce, 
 it is the importance, already mentioned, of arriving at 
 sound and solid principles in this vexed matter ; of 
 recognising the need of comprehensiveness of view, 
 and ' sanctified common sense ' ; and of cultivating that 
 spirit of charity in judgment^ which S. Paul insisted 
 on in similar matters, and would have us discern to 
 be an essential feature of the Body which claims the 
 name of Catholic.^ 
 
 III. 
 
 The line here adopted seems the only one possible 
 to take, in view of the historical facts. Yet it may 
 
 ^ Neal, Hist, of the Puritans, vol. ii. p. 114. 
 
 2 I Cor. \m. J}assitn, x. 23. ^ Eph. iv. 1-3,
 
 LATKR HISTORY 63 
 
 be that in the providence of God the Sabbatarian idea 
 of the Lord's Day has been kept alive for a good 
 purpose, and that in practice we may be oblif]^ed to 
 some extent to act upon it. 
 
 1. To the fervour and zeal of the early Christians 
 the weekly observance of the day of our Lord's Resur- 
 rection was a natural, we niip^ht almost say a necessary, 
 outcome of their faith. Christians needed no external 
 rules to make them observe that day as one of f^lad 
 and joyous worship. But as love waxed cold and faith 
 grew less keen, liberty would degenerate into licence, 
 and once more there would be need of outward rules 
 and regulations.^ 
 
 2. Moreover, as time went on, it became possible 
 for the idea of the Sabbath to emerge again. It 
 had been of necessity withdrawn for a time. S. Paul 
 had been obliged to emphasise unmistakably the 
 fact that the Sabbath was a dead thing.- It would 
 have been for a long time perilous to allow any 
 Sabbatical association to cling to the Lord's Dav ; 
 indeed the two were so obviously distinct that it would 
 have been impossible. But as years went on, the peril 
 of a Judaiitic spirit would vanish, and the underlying 
 association of the Sabbath, as teaching the need of the 
 definite consecration to God of a part of man's time, 
 could be safely emphasised. 
 
 3. There are many parallels to this necessary 
 disappearance of a word or a practice for a time. 
 
 ' Cf. Zahn, p. 226. - Col. ii. 16. Sec p. 40, supra.
 
 64 SUNDAY 
 
 We, for instance, can and do use words of a sacrificial 
 import, such as ' priest ' or ' altar, "" without the smallest 
 danger of a Jewish connotation, but it was not for 
 some time that this was possible. 
 
 ' There is a change of terminology, which means a 
 change of circumstances rather than of ideas. ... "It 
 would only have caused confusion,'' Mr. Simcox^ justly 
 says, " when a great company of priests was obedient 
 to the faith, to have said that S. Barnabas was a priest, 
 when he was in fact a Levite."" The term " priest " 
 indeed carried with it many associations, Jewish and 
 pagan, Avhich did not belong to Christianity. Outside 
 the Epistle to the Hebrews Christ is not termed a 
 priest, and even there it is said : " If He were on earth 
 He would not be a priest, seeing there are those who 
 offer the gifts according to the law."" - So, too, it is 
 conceivable that a Christian missionary of our own 
 day might find it necessary, amidst the associations of 
 a pagan priesthood, to emphasise by the avoidance of 
 the term the points of difference in the Christian 
 ministry, just as it would have been wiser at times 
 to have produced a monotheistic atmosphere as a pre- 
 paration for preaching the divinity of Christ. 
 
 ' But when once the Christian atmosphere has been 
 cleared, when once the unique High Priesthood of 
 Christ is realised and the communication of that 
 priesthood to the Church, it becomes natural to 
 
 ^ History of the Early Church, p. 59. 
 "^ Heb. viii. 4.
 
 LATER HISTORY fJo 
 
 apply the term ' priest ' to the divinely ordained 
 ministers of this priestly congregation." ' 
 
 Similarly, the peril of a false interpretation, when 
 taken in connection with the needlessness of rigid or 
 formal limitations, made the use of any Sabbatarian 
 terms in connection with the Lord''s Day a moral 
 impossibility for many years. 
 
 4. Ideally, it should have remained, if not impossible, 
 at least unnecessary, to introduce Sabbatarian ideas. 
 13at human nature being what it is, disordered and 
 imperfect, we can well understand that as time went 
 on it was found wise to borrow from the Jewish 
 Sabbath something of its restrictions and sanctions. 
 Here we may find a parallel in connection with the 
 practice of fasting. If human nature were what it 
 ought to be, fasting would be unnecessary ; but being 
 what it actually is, fasting is needful for the subduing 
 of the flesh to the spirit. 
 
 We may find a further and perhaps closer analogy 
 in the practice of almsgiving. Under the Jewish law, 
 a tenth part of property was set apart for God, just as 
 a seventh part of time was consecrated to His service. 
 The methods of dealing with time and money were 
 strictly parallel. 
 
 At the beginning of the Christian dispensation, a 
 Christian needed no rules to enforce and regulate a 
 devotion which w-as the natural and necessary outcome 
 
 ^ Gore, The Church and the Ministry, c. iii. p. 199. See also 
 Carter, Doctrine of the Priesthood, quoted in Appendix E. 
 
 E
 
 06 SUNDAY 
 
 of his love; but as ardour cooled, and love grew 
 sluggish, rules and restrictions were bound to reappear. 
 So, too, at first, did the Christian feel with regard to 
 his property ; the zahole of it belonged to God ; ' all 
 that believed were together, and had all things 
 common ' . . . ' and not one of them said that aught 
 of the things which he possessed was his own.' ^ Here 
 was a splendid ideal, but its actual practice was of 
 short duration ; and as the motives of selfishness and 
 self-interest began to re-assert themselves, the need of 
 the Jewish law of tithe became apparent. 
 
 At the same time, of course, no earnest-minded 
 Christian would feel that the obligation of the tithe 
 relieves him of all further responsibility with regard to 
 wealth, neither would he be content to keep Sunday 
 merely in accordance with the requirements of the 
 Jewish Sabbath. 
 
 5. So long, then, as we do not forget the true nature 
 of the Christian Sunday, and so long as we point men 
 to the ideal, we may be content in a measure to incur 
 the charge of Sabbatarianism. Wliat we should all 
 like to see would be a Christian consciousness so active 
 and vigorous that we can depend upon it to claim 
 and consecrate to holy uses such time as its spiritual 
 energies demand. What, in point of fact, we do see is 
 something very far short of this. The difficulties and 
 obstacles in the way of spiritual development being so 
 great, a constant and regular safeguard is needed. If 
 
 1 Acts, ii. 44, iv. 32.
 
 LATKK II I STORY fi7 
 
 the accusation i)f Sabbatarianism is l)ioii<^ht against 
 such a view as this, it must be admitted that the 
 charge is in some degree a true one. At the same time it 
 must be remembered that, the difference of tlie insti- 
 tution of the Sabbath, and the purpose and nature of 
 the 'rest' being so great, the word Sabbatarianism is 
 something of a misnomer. 
 
 The followiiii^ jjassajj^es from modern writers of various schools 
 of thought will l)e fouiul to support the position taken ahove — 
 a position which practically is that of many of the ancient 
 writers already quoted, who clearly show their consciousness of 
 the need of safeguardiui^ a day whicli, in the first enthusiasm 
 of Christian faith, needed no safetjuard. 
 
 ' Peculiar difficulties attend the discussion of the subject of 
 the Sabbath. If we take the strict and ultra ground of Sald)ath 
 observance, basing it on the rigorous requirements of the Fourth 
 Commandment, we take ground which is not true ; and all 
 untruth, whether it be an over-statement or a half-truth, recoils 
 upon itself. If we impose on men a burden which cannot be 
 borne, and demand u strictness which, possible in theory, is 
 impossible in practice, men recoil ; we have asked too much, and 
 they give us nothing — the result is an open, wanton, and 
 sarcastic desecration of the Day of Rest. 
 
 ' If, on the other hand, we state the truth, tliat the Sabbath is 
 obsolete — a shadow wliich has passed — without modification or 
 explanations, evidently there is a danger no less perilous. It is 
 true to spiritual, false to unspiritual men ; and a wide door is 
 opened for abuse. And to recklessly loosen the hold of a nation 
 on the sanctity of tlie Lord's Day would be most mischievous, to 
 do so wilfully would be an act almost diabolical. For if we 
 must choose between Puritan over-precision on the one hand, 
 and on the other that laxity which, in many parts of the 
 Continent, has marked the day from other days only by more 
 riotous worldliness, and a more entire abandonment of the 
 whole community to amusement, no Christian would hesitate ;
 
 68 SUNDAY 
 
 no English Christian at leasts to whom that tlaj'^ is hallowed by 
 all that is endearing in early associations^ and who feels how 
 much it is the very bulwark of his country's moral purity. 
 
 ' Here, however, as in other cases, it is the half truth which is 
 dangerous — the other half is the corrective ; the whole truth 
 alone is safe. If we say the Sabbath is shadow, this is only half 
 the truth. The Apostle adds, "the body is of Christ." 
 
 ' There is, then, in the Sabbath that which is shadowy and that 
 which is substantial, that which is transient and that which is 
 permanent, that which is temporal and typical, and that which 
 is eternal.' 
 
 'There is in the Sabbath a substance, a permanent something 
 — " a body " — which cannot pass away. 
 
 ''•The body is of Christ" ; the spirit of Christ is the fulfilment 
 of the law. To have the spirit of CJirist is to have fulfilled the 
 law. Let us hear the mind of Christ in this matter. "The 
 Sabbath was made for man, and not man for the Sabbath." In 
 that principle, rightly understood, lies the clue for the unravel- 
 ling of the whole matter. The religionists of that day maintained 
 that the necessities of man's nature must give way to the rigour 
 of the enactment : He taught that the enactment must yield to 
 man's necessities. They said that the Sabbath was written in the 
 book of the Law : He said it was written on man's nature, and 
 that the Law was merely meant to be in accordance with that 
 nature. They based the obligation to observe the Sabbath on 
 the sacredness of the enactment; He on the sacredness of the 
 nature of man. 
 
 ' An illustration will help us to perceive the difference between 
 these two views. A wise physician prescribes a regimen of diet 
 to a palate whicli has become diseased ; he fixes what shall be 
 eaten, the quantity, the hours, and number of times. On what 
 does the obligation to obey rest .'' On the arbitrary authority of 
 the physician ? or on the nature with which that prescription is 
 in accordance } When soundness and health are restored, the 
 presci-iption falls into disuse ; but the nature remains unalterable, 
 which has made somethings nutritious, others unwholesome, and 
 excess for ever pernicious. Thus the spirit of the prescrip-
 
 LATER HISTORY 69 
 
 tion may he still in force when the prescri])tive aiitliority is 
 repealofl. 
 
 'So Moses prescribed the Sahhath U) a nation spiritually 
 diseased. He jrave the rci,fimen of rest to men who did not feel 
 the need of spiritual rest. He fenced round his rule with 
 precise refj^ulations of detail — one day in seven, no work, no tire, 
 no traffic. C^n wliat does the obliijation to oliey it rest r On 
 the authority of the rule.-* or on the necessities of that nature 
 for which the rule was divinely adapted? AVas man made for 
 the Sabbath, to obey it as a slave, or was the Sabbath made for 
 man? And when spiritual health has been restored, the law 
 regulatinjj- the details of rest may become obsolete ; but the 
 nature which demands rest never can be reversed.' ' 
 
 ' It would, I think, be very just and reverent to conclude that 
 if God surrounded a law with temporary characteristics, such 
 as those which invested the law of the Sabbath under the 
 Mosaic dispensation, these same characteristics, when ceasing 
 to form part of the law, must continue to form a commentary 
 on the law and an illustration of its meaning and intent. For 
 they too proceeded from God, whose design and purpose could 
 not but be one and the same throughout ; and the means which 
 He took to guard the law, and to secure it against temporary 
 dangers of disobedience or forgetfulness must at least throw 
 light upon the general drift and nature of the law itself.' 
 
 ' Sunday has been invariably, and in every part of the Christian 
 Church, recognised as the weekly feast of the Resurrection, the 
 weekly representation of the ancient holy day of rest which 
 the Lord sanctified at the Creation. 
 
 '\\'hatthen are we to conclude? Is it to be said that the 
 sanctity of the Jewish Sabbath was transferred from the Satur- 
 day to the Sunday ? Such language is, I think, entirely unknown 
 to the Christian writers of antiquity, though it is sometimes 
 incautiouslv used by more modern divines, who thereby lay 
 themselves, and their cause, open to unnecessary objections. 
 Besides that, there is no date, nor time that can be fixed, nor 
 
 ^ F. W. Robertson, T^e Shadovj and Substance of the Sahhath, 
 pp. 85-87, 91 and 92. {1869.)
 
 70 SUNDAY 
 
 Scripture text, nor Church-law which can be alleged to prove 
 any such tranfer. 
 
 ' The Jewish Sabbath died out in the course of the first genera- 
 tion of Christians, as circumcision died out, as the Temple, as 
 the Law itself died out ; and that so completely that though 
 the first generation could not, and did not, disown the sanctity 
 of these things, yet to have required the old reverence and 
 obedience to them from after-generations would have been to 
 lay them open to the strong reproof of S. Paul in the fifth 
 chapter of Galatians : " Behold, I, Paul, say unto you, that if ye 
 be circumcised, Christ shall profit you nothing. For I testify 
 again to every man that is circumcised, that he is a debtor to 
 do the whole law. Christ is become of no effect unto you, who- 
 soever of you are justified by the law : ye are fallen from grace." 
 As baptism did not arise by transfer from circumcision, nor the 
 Church from the Temple, nor the Christian Law from the 
 Jewish Law, but the old true things decayed and died away by 
 the side of the new and truer things, so the Lord's Day sprang 
 up and grew, an immemorial festival in the Church, all the 
 more binding for having neither word nor date to mark its 
 origin, by the side of the doomed and perishing Jewish Sabbath. 
 It was one of the first principles of the common law of Christi- 
 anity. It was a diviner and more immortal shoot from the same 
 stock. It was rooted in the primitive Law of the Creation. It 
 recognised and adopted the old weekly division of time, that 
 perpetual and ever-recurring acknowledgment, as has been 
 before observed, wherever it was celebrated in all the world, of 
 the Divine blessing and promise. It had the Divine sanction 
 of the Tal)les of Stone ; these Tables, written by God's own 
 finger, and therefore greatly superior in sanctity and enduring 
 weight to the temporary enactments of the ceremonial law. It 
 took up the old series of commemorations and sacred anticipa- 
 tions. It liade the true Israel of God record with gratitude, and 
 keep in Tiiind by the weekly institution and its recurring festival 
 of rest and praise, the Creation of Mankind, the Deliverance 
 from Egypt, the Entrance of the People into the Promised 
 Land, the Return from ('aptivity, the Coming of the Messiah ; 
 and to look forward under the Dispensation of the Holy Ghost 
 to the ci'owning and final mercy of the long scheme of Provi-
 
 LATER IIISTOllY 7) 
 
 deuce, the etcru.-il rot in lie.iven which yet remaiuetli fur the 
 peojjle of God. 
 
 ' Such tlieii is the (liri-tian Law of tlie Foiirtli Coniniaudnieut. 
 The immediate autliority on wliidi it rests is tlie authority of 
 the unwritten tradition of the C'hurdi, tracing hack to the 
 hirdsliip over the Sahbatli cL'iimed and exercised hy our Lord 
 Himself Hut it has also the authority of the Tal)les of Stone 
 and the fin<,a>r of God thereon, and the Primeval Law, which in 
 that very claim of lordship Christ recognised. The Primeval 
 Law and the Tables of Stone had ordered tlie sanctification of the 
 seventh day. The Christian Law sanctifies the first ; and borrows 
 so much from the former laws as is compatible with this change.' ' 
 
 'All men know that the formal regulations which defend 
 property are rela.xed as tlie ties of love and mutual understand- 
 ing are made strong ; that to enter unannounced is not a tres- 
 pass, that the same action which will be prosecuted as a theft 
 by a stranger, and resented as a liberty by an acquaintance, is 
 welcomed as a graceful freedom, almost as an endearment by a 
 friend. And yet the commandment and the rights of property 
 hold good : they are not compromised, but glorified by being 
 spiritualised. As it is between man and his brother, so it should 
 be between us and our Divine Father. A\'e have learned to 
 know Him very differently from those who shuddered under 
 Sinai ; the whole law is not now written upon tables of stone, 
 but upon the fleshy tables of the heart. Rut among the precepts 
 which are thus etherialised and yet established, why should not 
 the Fourth Commandment retain its place? ^^'hy should it be 
 supposed that it must vanish from the Decalogue, unless the 
 gathering of sticks deserves stoning.'' The institutiiui, and the 
 ceremonial ajjplicatiou of it to Jewish life, are entirely ditlcrent 
 things ; just as respect for property is a fixed obligation, while 
 the laws of succession vary.' - 
 
 * Law of the Love of God, Bishop Moberly, pp. 191, 200-203. 
 
 - Dr. Chadwick in Expositor's Bible : the Book of Exodus, p. 30S.
 
 CHAPTER IV 
 MODERN DAYS 
 
 For the years following the Restoration, Canon Overton, 
 whose intimate knowledge of the period is well re- 
 cognised, contributes the following notes : — 
 
 ' There was, perhaps, no period in the history of 
 the English Church when the Sunday question was 
 more satisfactorily and more adequately dealt with 
 than in the latter part of the seventeenth and the 
 earlier part of the eighteenth centuries, that is, roughly 
 speaking, between 1660 and 1714. In the first place, 
 it was the age of great divines : Clerus Ang-licanus, 
 stupor mundi. Therefore, the matter was boulted to 
 the bran ; difficulties were not slurred over, but well 
 faced and disposed of by thoroughly competent 
 persons. Again, the pendulum having swung now to 
 one side, now to the other, was finding an equilibrium ; 
 those who, in defiance of Scripture and antiquity, had 
 confounded the Jewish Sabbath with the Christian 
 Lord's Day, had naturally provoked a reaction ; or at 
 any rate had led English Churchmen to dwell more on 
 
 72
 
 MODERN DAYS T-i 
 
 the negative than on the positive side of tlie cjuestion ; 
 to insist upon what the "Piaster Day in every week"" 
 was 7iot, rather on what it ra/.v. But now the balance 
 seemed to be re-adjusted, and the subject placed upon 
 its proper footing. The weekly holy day was recog- 
 nised as a Christian festival, not as a Jewish fast ; 
 the true key-note of its observance sounded, that is, 
 worship, not rest, though, of course, for worship, rest 
 from secular work was absolutely necessary.'' 
 
 . . . ' We have evidence also that practice was not 
 far behind theory. Never were the churches better 
 filled, nor the attempts to secure the observance of the 
 Lord's Day more vigorous than during this half cen- 
 tury. It was characteristic of the age that some of 
 these attempts were made rather too much at the 
 point of the bayonet, as it were, but the intention was 
 excellent. There was never any idea of reviving the 
 BooJi of Sports of James i. and Charles i., "out of 
 pious care for the service of God." On the contrary, a 
 Bill was passed in the early years of Charles ii.*'s reign 
 " for the better observance of the Sabbath," which, 
 however, was missing when it should have received the 
 royal assent. In 1662, " the Bishop of London gave a 
 very strict order against boats going on Sundays"; in 
 1663 a proclamation was issued against Sunday travel- 
 ling ; in 1677 a Parliamentary statute prohibited all 
 travelling and trading on the Lord's Day; in 1690 
 Queen Mary (in the absence of King William) "forbade 
 all hackney carriages and horses to work on Sundays,
 
 74 SUNDAY 
 
 and had constables stationed at the corners of the 
 streets to capture all puddings on their way to bakers' 
 ovens on Sundays"; but this was going too far, and all 
 but led to a riot. The Societies for the Reformation 
 of Manners spurred on the civil authorities to enforce 
 the laws against Sunday desecration, and "seldom," 
 writes a pamphleteer in 1771, "has greater vigilance 
 been used by the civil magistrate to secure religious 
 observance of the Lord's Day." Perliaps the most 
 notable instance was in 1710, when the Lord Chancellor, 
 Harcourt, was actually stopped by the constable when 
 travelling on Sunday through Abingdon in the time of 
 Divine Service, and, instead of resenting the liberty, 
 ordered his coachman to drive to church, when he 
 attended the rest of the service."' 
 
 For an almost ideal Sunday in the first half of the 
 seventeenth century, we may turn to the story of 
 Little Gidding — a chapter of history familiar to many 
 from the pages of John Inglesant. The life of that 
 devout and strictly ordered household was planned on 
 semi-monastic lines, and was the nearest approach to 
 the Religious life existing in England in those days. 
 
 The following is a picture of their Sunday : ' They 
 rose at the same hour as in the week ; but after the 
 early morning office, they retired again to their own 
 rooms, and remained in privacy till nine o'clock, when 
 the bell called them to matins. Having sung a hymn 
 together in the great chamber, they went, as on week 
 days, in procession to the church, all dressed carefully
 
 M O 1) E R N DAYS 75 
 
 in tlu'ir l)est clothes; and after the service, which was 
 read by Nicholas, they returned to find the " Psalm- 
 children" awaitinj^ them. The time till half-past ten 
 was spent in instructin<r them, or hearing them repeat 
 their former lessons, and at that hour the vicar of 
 Steeple Gidding, having already said matins in his own 
 church, arrived, accompanied by his parishioners, who 
 apparently followed him straight from the church 
 door, a pleasant ([uarter of an hour's walk across the 
 fields. The Little Gidding family, bringing with them 
 the Psalm-children, met him at the church, and 
 Nicholas Ferrar read the ante-Communion service. 
 At its close a Psalm w-as sung, and then the vicar 
 preached. Once a month, and on great festivals, the 
 Holy Communion was celebrated. 
 
 'On returning from church, their first care was for 
 the Psalm-children. A long, narrow table, supported 
 on trestles, was laid in some convenient place, round 
 which the children stood expectant, while Mrs. Ferrar, 
 with her own hands, set the first dish on the table, the 
 servants following:. "When ffrace had been said for the 
 children, the old lady and her family went to their 
 own dinner, leaving only one or two to superintend 
 the Psalm-children, who, when they had finished their 
 meal, w^ere sent home to go with their parents to their 
 own parish churches. 
 
 ' When the family had dined, they went to their 
 own rooms, or refreshed themselves with a quiet walk 
 in the gardens and orchards, as they pleased, and at
 
 76 SUNDAY 
 
 two o'clock all met together again and went to Steeple 
 Gidding church for evensong. On Sunday the private 
 offices were not said at the usual hours, hut all together 
 on returning from evening service, after which the re- 
 mainder of the day was given up to rest and recreation. 
 The servants of the house were carefully considered. 
 Nicholas Ferrar so ordered that what was for dinner 
 should all be performed with the least and speediest 
 loss of time as might be ; that was, by causing ovens 
 to be heated, and all the dinner to be set into them by 
 church time, and so all the servants were ready to go to 
 church, not any left at home. And for supper, church 
 ended in the evening, then the spits were laid for meat 
 to be roasted at the fire. And one thing besides will 
 not be amiss to be recounted concerning the servants. 
 It was the custom of that family that, having a Com- 
 munion the first Sunday of each month throughout 
 the year (besides the great festival times, Christmas, 
 New Year's Day, Easter, and Whitsuntide), they stood 
 at the lower end of the board where the old gentle- 
 woman sat, and there they dined that day.'^ 
 
 Towards the end of the seventeenth century, re- 
 ligious societies of churchmen began to be formed in 
 London, and from London extended themselves to the 
 country. The members of these societies bound them- 
 selves to a holy and religious life, to receive the Holy 
 Eucharist at least once a month, and to carry out 
 Church principles. One outcome of the founding of 
 ^ Life of Nicholas Ferrar, edited by Rev. T. T. Carter, pp. 128-130.
 
 MODERN DA VS 77 
 
 these societies was tiuil Llie Holy Communion was 
 celebrated every Sunday, and sermons preached in 
 many of the London churches to prej)are ])eople for 
 receiving; the Holy Eucliarist. 
 
 II 
 
 With the eighteenth century came a grievous falling 
 away. Religious fervour sank to its lowest ebb. The 
 State had so paralysed the Church as to render it to a 
 great extent powerless. Bishops were appointed on 
 political grounds, and the lives of the clergy, generally 
 speaking, were utterly unspiritual. Learned books 
 were written, and the fundamental doctrines of the 
 faith were ably and zealously defended ; but it is not a 
 time in which we expect to find either lofty ideals, or 
 much practical energy.^ 
 
 We are not therefore surprised, when we turn to the 
 pages of Addison's Spectator, to find such a quaint and 
 unconventional setting forth of the benefits of Sunday 
 as the following : — 
 
 ' I am always very well pleased with a country 
 Sunday, and think, if keeping holy the seventh day 
 were only a human institution, it would have been the 
 best method that could have been thought of for the 
 polishing and civilising of mankind. It is certain that 
 country people would soon degenerate into a kind of 
 
 ' Canon Overton writes : ' During the early part of the Georgian era 
 there was much greater laxity in this, as in all other religious obser- 
 vances.'
 
 78 SUNDAY 
 
 savages and barbarians, were there not such frequent 
 returns of a stated time, in which the Avhole village 
 meet together with their best faces, and in their 
 cleanliest habits, to converse with one another upon 
 indifferent subjects, hear their duties explained to 
 them, and join together in adoration of the Supreme 
 Being. Sunday clears away the rust of the whole 
 week, not only as it refreshes in their minds the 
 notions of religion, but as it puts both the sexes upon 
 appearing in their most agreeable forms, and exerting 
 all such qualities as are apt to give them a figure in 
 the eye of the village. A country fellow distinguishes 
 himself as much in the churchyard as a citizen does 
 upon the 'Change, the whole parish politics being 
 generally discussed in that place either after sermon 
 or before the bell rings.' 
 
 Such a view may not be very elevated or spiritual, 
 but it is evident that even in those days of diminish- 
 ing fervour Sunday was a reality in the lives of English 
 men and women. ^ 
 
 The words which follow show moreover a reverent 
 care for God's house worthy of all praise : — 
 
 ' My friend, Sir Roger, being a good churchman, 
 has beautified the inside of his church with several 
 texts of his own choosing ; he has likewise given a 
 handsome pulpit cloth, and railed in the Communion 
 Table at his own expense. He has often told me that 
 at his coming to his estate he found his parishioners 
 
 ^ See Appendix F.
 
 MODERN DA VS 79 
 
 very irreguliir, and that in order to make them kneel 
 and join in the responses he gave every one of them a 
 hassock and a Common Prayer Book ; and at the same 
 time employed an itinerant singing master, who goes 
 about the country for that purpose, to instruct them 
 rightly in the tunes of the Psalms; upon whicli they 
 now very much value themselves, and indeed outdo 
 most of the country churches that I have ever heard.'^ 
 
 One of the strongest and most typical churchmen 
 of the eighteenth century is Dr. Johnson. Here and 
 there in BoswelPs Life we come upon the expression 
 of his opinion and notes as to his practice in the matter 
 of Sunday observance. 
 
 ' Sunday,' said he, ' was a heavy day to me when I 
 was a boy. Aly mother confined me on that day and 
 made me read The Whole Duty of Man, from a great 
 part of which I could derive no instruction. . . . The 
 church at Lichfield, in which we had a seat, wanted 
 reparation, so I was to go and find a seat in other 
 churches ; and having bad eyes, and being awkward 
 about this, I used to go and read in the fields on Sunday. 
 This habit continued until my fourteenth year, and 
 still I iind a great reluctance to go to church."" ^ 
 
 Under the year 1755 we find the following entry in 
 Boswell : ' On the 13th [of July] he wrote in his Journal 
 the following scheme of life for Sunday. " Having 
 lived " (as he with tenderness of conscience expresses 
 himself) " not without an habitual reverence for the 
 
 ' Add'ison^s Specfaior, No. 1 12. - "BosweWs yo/i>:so>r, date 1729.
 
 80 SUNDAY 
 
 Sabbath, yet without that attention to its religious 
 duties which Christianity requires : 
 
 ' " 1. To rise early ; and in order to it, to go to sleep 
 early on Saturday. 
 
 ' " 2. To use some extraordinary devotion in the 
 
 morning. 
 
 ' " 3. To examine the tenor of my life, and par- 
 ticularly the last week ; and to mark my advances in 
 religion, or recession from it. 
 
 ' " 4. To read the Scriptures methodically with such 
 helps as are at hand. 
 
 ' " 5. To go to church twice. 
 
 '"6. To read books of divinity, either speculative 
 or practical. 
 
 ' " 7. To instruct my family. 
 
 ' " 8. To wear off by meditation any worldly soil 
 contracted in the week." ' 
 
 On another occasion he said to Boswell, 'I do not 
 like to read anything on Sunday but what is theo- 
 logical ; not that I would scrupulously refuse to look 
 at anything which a friend should shew me in a 
 newspaper; but in general I would read only what is 
 theological.'^ 
 
 In regard to the period of the Evangelical revival. 
 Canon Overton writes : ' One of the results was a 
 stricter observance of the Lord's Day. The Methodist 
 
 '^Journal of a Tour to the Hebrides: Sunday, 17th October. For 
 an allegorical sketch of the history of Sunday in Johnson's Rambler, 
 see Appendix F.
 
 MODKKX DAYS HI 
 
 movement was of course all in favour of the elianire, 
 and so too was the Evanf]felical movement within the 
 Church. No one was more active in this direction 
 than the first bishop who can at all he regarded as 
 ])elono;ingto the Evangelical party, Dr. licilby Porteus. 
 When he became Bisliop of London in 1787, he used 
 his great influence in and about the metropolis to 
 promote a better observance of the Lord's Day. He 
 waged war against the Sunday Debating Societies, 
 which were abused for the purpose of ventilating 
 sceptical views, Sunday promenades which were too 
 often made scenes for assignation, and private concerts 
 on Sunday by professionals;^ and he liad the moral 
 courage to carry his crusade into the highest quarters, 
 remonstrating both with the king and the heir 
 apparent when lie thought their examples did not 
 tend to edificatton. Oddlv enouo-h, he was more 
 successful with the irreligious son than with the 
 religious father ; for he persuaded the former to alter 
 the day of meeting of the Sunday clubs which he 
 patronised, but could not persuade the latter to put 
 a stop to the Sunday bands at Windsor, Kensington, 
 and Weymouth. As might be expected, the attempts 
 to bring about a better observance of the Lord's Day, 
 which were the results of the Evangelical revival, 
 were not made on quite the same ground as those of 
 the more definite churchmen of the earlier period. 
 
 ' One whose recollections of the period are clear adds that the 
 bishop did not hesitate to attack even the old ladies' card tables.
 
 82 SUNDAY 
 
 The ' New Puritans,'' as they were not very accurately 
 termed, did not discriminate so clearly between the 
 Sabbath and the Lord's Day, using the terms pro- 
 miscuously ; but it is a mistake to suppose that they 
 reproduced the views of the Sabbatarians of the 
 seventeenth century. Richard Cecil, who Avas one of 
 their most thoughtful and cultivated representatives, 
 drew a marked distinction between the bright cheer- 
 fulness of the Christian festiN'al and the austere gloom ^ 
 of the Jewish fast; and Bishop Porteus, Bishop 
 Barrington, Hannah More, and other leading Evan- 
 gelicals took the same line. This important subject, 
 however, was not placed on the same distinctly Church 
 basis in the late years of the eighteenth century as it 
 had been in those of the seventeenth, and the writings 
 on the point are not nearly so weighty, therefore it is 
 hardly necessary to quote them." * 
 
 in 
 
 That the efforts made to promote a better observance 
 
 ^ It may be well to draw attention to the fact that the idea held by 
 the writers of that day as to the ' austere gloom ' of the Jewish Sabbath 
 does not tally with facts, as is shown by the following extract : — 
 
 ' It was not looked on as a day of gloom, or a burden by those who 
 lived under it. Dr. Driver quotes the following words from Schechter: 
 "The Sabbath is celebrated by the very people who did observe it, in 
 hundreds of hymns, which would fill volumes, as a day of rest and joy, 
 of pleasure and delight, a day in which a man enjoys some presentiment 
 of the pure bliss and happiness which are stored up for the righteous 
 in the world to come. To it such tender names were applied as the 
 ' Queen Sabbath,' the ' Bride Sabbath,' and the ' holy, dear, beloved 
 Sabbath.' " '—Dr. Sandayin Hastings's Z'/c/. of the Bible, vol. iv. s.v. 
 Sabbath.
 
 MODERN DAYS 83 
 
 of the Lord's Day in the period just, spoken of led to 
 any marked improvement in that which followed seem.s 
 more than doubtful — at least so far as the children 
 were concerned. 
 
 Readers of Pnctcrita, for instance, will recollect 
 the gloomy picture that Mr. Ruskin gives of the 
 Sundays of his childhood, in the early years of the 
 nineteenth century : — 
 
 ' Luckily for me, my mother, imder these distinct 
 impressions of her own duty, and with such latent 
 hopes of my future eminence, took me very early to 
 church ; where, in spite of my (juiet habits, and my 
 mother's rjolden vinaigrette always indulged to me 
 there, and there only, with its lid unclasped that I 
 might see the wreathed open pattern above the 
 sponge, I found the bottom of the pew so extremely 
 dull a place to keep quiet in (my best story books 
 being also taken away from me in the morning), that, 
 as I have somewhere said before, the horror of Sunday 
 used even to cast its prescient gloom as far back in 
 the week as Friday — and all the glory of IMonday, with 
 church seven days removed again, was no equivalent 
 for it. . . . It now began to be of some import- 
 ance what church I went to on Sunday mornings. My 
 father, who was still much broken in health, could not 
 go to the long Church of England service, and mv 
 mother being Evangelical, he went contentedly, or at 
 least submissively, with her and me to the Reresford 
 Chapel, Walworth, where the Rev. D. Andrews
 
 84 SUNDAY 
 
 preached regularly a somewhat eloquent, forcible 
 and ingenious sermon, not tiresome to him ; the 
 prayers were abridged from the Church service, and 
 we, being the grandest people in the congregation, 
 Avere allowed — though, as I now remember, not with- 
 out offended and reproachful glances from the more 
 conscientious worshippers — to come in when even those 
 short prayers were half over. Mary and I used each 
 to write an abstract of the sermon in the afternoon, to 
 please ourselves — Mary dutifully, and I to show how 
 well I could do it. We never went to church in the 
 afternoon or evening. I remember yet the amazed 
 and appalling sensation, as of a vision preliminary to 
 the Day of Judgment, of going, a year or two later, 
 first into a church by candlelight. 
 
 ' We had no family worship, but our servants were 
 better cared for than is often the case in ostentatiously 
 religious houses. . . . The gloom, and even the 
 error, with which the restrictions of the Sunday, and the 
 doctrines of the Pilgrim'' s Progress^ the Holy fF«r, and 
 Quarles' ^/nifcm^, oppressed the seventh part of my time, 
 was useful to me as the only form of vexation which I 
 was called on to endure; and redeemed by the otherwise 
 uninterrupted cheerfulness and tranquillity of a house- 
 hold wherein the common ways were all of pleasantness, 
 and its single and straight path of perfect peace.'' 
 
 There seem to have been slight relaxations when 
 they were on their travels, but still strictness prevailed. 
 ' We never travelled on Sunday ; my father and I
 
 MODERN DAVS 85 
 
 nearly always went — as philosophers — to Mass in the 
 morning, and my mother in pure good nature to us (I 
 scareely ever saw in her a trace of feminine curiosity) 
 would join with us in some such profanity as a drive 
 on the Corso, or the like, in the afternoon. But we 
 all, even my father, liked a walk in the fields better, 
 round an Alpine chalet village/ . . . ' So I read 
 mv eha{)ter with him morning and evening; and if 
 there were no Ent^lish Chuivh on Sundays, the Morning 
 Service, Litany and all, very reverently; after which we 
 enjoyed ourselves each in our own way in the afternoon, 
 George being always free, and Couttet, if he chose; 
 but he had little taste for the Sunday promenades in a 
 town, and was glad if I would take him with me to 
 gather flowers, or carry stones. I never till this time 
 had thought of travelling, climbing or sketching on 
 the Sunday ; the iirst infringement of this rule by 
 climbing the isolated peak above Gap, with both 
 Couttet and George, after our morning service, remains 
 a weight on my conscience to this day. But it was 
 thirteen years later before I made a sketch on Sundav.'^ 
 Another indication of the difficulty that was felt at 
 the time as to making children keep Sunday may be 
 found in the Christian Observe?- of 1823, where ' l\. H.' 
 ' solicits the opinion of experienced correspondents on 
 the manner in which voun£f children should be trained 
 to keep the Sabbath.'- He wishes specially to be in- 
 
 ^ Praterita, i. pp. 21, 95, 158, 18S ; ii. 162. (1899.) 
 - See Appendix F.
 
 86 SUNDAY 
 
 formed ' whether their day should be decidedly marked 
 oft' from all the rest of the week by a prohibition of all 
 the usual plays and amusements of young children ; 
 and if so, how the prohibition may be best enforced.' 
 ' A parent ' replies : ' With regard to the prohibition 
 of all the usual plays and amusements of young children 
 on tlie Sunday, I should think it right to enforce it as 
 soon as a child can be made to understand the nature 
 of the day and of the Divine command respecting it. 
 When a child can read it becomes comparatively easy 
 to fill up his time, and even before that period much 
 instruction and amusement may be conveyed to his 
 mind by one ever on the watch for his improvement."" 
 It is comforting to find that another correspondent of 
 the Christian Observer 'would not wholly forbid recrea- 
 tions, but would turn them to good account "... and 
 says that 'a judicious mother . . . will certainly for 
 very young children prefer even toys to quarrelling, 
 and the fretful irritation of total inaction.' 
 
 It may be that the fear here expressed of anything 
 like a natural and healthy Sunday led to that vigorous 
 rebellion against any observance of Sunday which 
 appears to have been gaining ground at this time. 
 
 The best side of this period is represented by the 
 following letters received from one whose links with the 
 Macaulay family are many : ' In the early part of the 
 nineteenth century, before 1815, Mr. Wilberforce, Mr. 
 Thornton, and others. Members of Parliament, had 
 town houses and beautiful villas at Clapham Common.
 
 MODKRN DAYS 87 
 
 They always went out to these villas from Satimlav to 
 Monday duiins^ the session. They assemhled nuniljers 
 of friends there, generally literary people and j)olitical 
 friends. They attended Clapham Church twice on 
 Sunday, and admired the sermons of the rector, the 
 Rev. John Venn, The rest of the day was spent in 
 walking, conversation, and reading aloud. My grand- 
 father writes constantly of the great refreshment these 
 Sundays were, owing to the entire change of thought 
 they afforded and tlic delightful services at Clapham 
 Church.' 
 
 The following gives a vivid picture of a Sunday 
 in the forties. 'The custom of my grandfather, Z. 
 Macaulay, was to keep open house for all young rela- 
 tions and friends on Sunday, who came whenever they 
 pleased to spend the day. There were always a good 
 many there besides his own nine children, so the party 
 was cheerful. They all went to church morning and 
 afternoon, and enjoyed much the sermons, which were 
 much studied then, and also the services and hymns. 
 But what tried the young people was that my grand- 
 father insisted on all being present when he read a 
 sermon between the mid-day meal and afternoon chinch, 
 and again when he read one at evening prayers. My 
 aunts and mother taught regularly in the Sunday schools 
 which my grandfather had helped in establishing.' 
 
 Such letters as this represent the best side of Sunday ; 
 they show the result of the Evangelical revival. No 
 doubt throughout the country there were manv homes
 
 88 SUNDAY 
 
 where sucli a state of things prevailed. But it would 
 be a mistake to think that there was no other. The 
 pen of Charles Dickens (writing in 1855) has painted 
 as gloomy a picture of a Sunday in London, and as sad 
 a reminiscence of a child's Sunday, as could well be. 
 
 ' It was a Sunday evening in London, gloomy, close, 
 and stale. Maddening church bells of all degrees of 
 dissonance, sharp and flat, cracked and clear, fast and 
 slow, made the bricks and mortar echoes hideous. 
 Melancholy streets, in a penitential garb of soot, 
 steeped the souls of the people, who were condemned 
 to look at them out of windows, in dire despondency. 
 In every thoroughfare, up almost every alley, and 
 down almost every turning, some doleful bell was 
 throbbing, jerking, tolling, as if the plague were in the 
 city and the dead-carts were going round. Everything 
 was bolted and barred that could by any possibility 
 furnish relief to an over-worked people. No pictures, 
 no unfamiliar animals, no rare plants or flowers, no 
 natural or artificial wonders of the ancient world — all 
 taboo with such enlightened strictness that the ugly 
 South Sea gods in the British Museum might have 
 supposed themselves at home again. Nothing to see 
 but streets, streets, streets. Nothing to change the 
 brooding mind, or raise it up. Nothing for the spent 
 toiler to do, but to compare the monotony of his 
 seventh day with the monotony of his six days, think 
 what a weary life he had and make the best of it — or 
 the worst, according to the probabilities.
 
 MODERN DAYS 89 
 
 ' Mr. Arthur Clennam sat in the window of the coHee- 
 house on Ludgate TTill, countin*:^ one of the m-i^h- 
 bourinf^ bells, making sentences and burdens of songs 
 out of it in spite of himself, and wondering how many 
 siek people it might be the death of in the course of 
 the year. As the hour approached, its changes of 
 measure made it more and more exasperating. At 
 the (juarter it went off into a condition of deadly, 
 lively importunity, urging the populace in a voluble 
 manner to come to church, come to church, come to 
 church. At the ten minutes, it became aware that the 
 congregation would be scantv, and slowly hammered 
 out in low spirits, they wont come, they icont come, 
 they zvont come ! At the five minutes it abandoned 
 hope, and shook every house in the neighbourhood for 
 three hundred seconds with one dismal swing per 
 second, as a groan of despair. 
 
 '"Thank Heaven!" said Clennam, when the hour 
 struck and the bell stopped. 
 
 ' But its sound had revived a long train of miserable 
 Sundays, and the procession would not stop with the 
 bell, but continued to march on. " Heaven forgive me 
 and those who trained me. How I have hated this 
 day ! " There was the dreary Sunday of his childhood, 
 when he sat with his hands before him, scared out of 
 his senses by a horrible tract, which connnenced busi- 
 ness with the poor child by asking him in its title why 
 he was going to perdition .'* — a piece of curiosity that 
 he reallv in a frock and drawers was not in a condition
 
 90 SUNDAY 
 
 to satisfy — and which, foi- the further attraction of his 
 infant mind, had a parenthesis in every other line with 
 some such hiccupping reference as 2 Ep. Thess. c. ii. 
 V. 6, 7. There was the sleepy Sunday of his boyhood, 
 when, like a military deserter, he was marched to 
 chapel by a picket of teachers three times a day, 
 morally handcuffed to another boy ; and when he 
 would willingly have bartered two meals of indi- 
 gestible sermon for another ounce or two of inferior 
 mutton at his scanty dinner in the flesh. There was 
 the interminable Sunday of his nonage ; when his 
 mother, stern of face and unrelenting of heart, would 
 sit all day behind a Bible — bound, like her own con- 
 struction of it, in the hardest, barest, and straitest 
 boards, with one dinted ornament on the cover, like 
 the drag of a chain, and a wrathful sprinkling of red 
 upon the edges of the leaves — as if it, of all books, 
 were a fortification against sweetness of temper, natural 
 affection and gentle intercourse. There was the resent- 
 ful Sunday of a little later, when he sat glowering and 
 glooming through the tardy length of the day, with a 
 sullen sense of injury in his heart, and no more real 
 knowledge of the beneficent history of the New Testa- 
 ment than if he had been bred among idolaters. There 
 was a legion of Sundays, all days of unserviceable 
 bitterness and mortification, slowly passing before 
 him.^i 
 
 Such a passage as this (and many such might be 
 1 Little Don-it, chap. iii.
 
 MODERN DAYS 91 
 
 gathered from books of the period) gives an idea of 
 the prevalent spirit of Sunday in those days. Truly 
 our forefathers had not been wholly suecessful in their 
 efforts to make Sunday a reality, especially to the 
 vouni;. 
 
 A glance at the Christian Observers of the early years 
 of the nineteenth century confirms the impression that 
 anything like a real observance of Sunday was then 
 largely breaking down. Many and deep are the lamenta- 
 tions, for instance, over a military band at Brighton in 
 1803, to which a clergyman gave his countenance, and 
 in 1806 over the custom of drilling soldiers on that 
 day. Sunday newspapers are constantly attacked, and 
 the opening of shops, or the driving of cattle; so, 
 too, is the practice of paying labourers' wages in the 
 mornings. In 1831 the Record protests against the 
 King^«! Ministers holding a Cabinet meeting on that day. 
 In 1830 we read that the ' whole subject is increasingly 
 commanding attention in high and influential quarters. 
 The Bishop of London in particular has nobly thrown 
 himself into the breach by his pastoral letter to the 
 inhabitants of his diocese, the publication of which has 
 gained him the honour of the most virulent abuse from 
 the irreligious and immoral portion of the press, especi- 
 ally the Sunday newspaper interest. The righteous 
 and the wicked have had their attention aroused : let 
 not then the favourable moment for action be lost ; 
 but let Christians in every part of the kingdom act 
 promptly upon it, by remonstrance, by legislation, by
 
 92 SUNDAY 
 
 petition, by prayer, by serious warning, and by forming 
 local committees to carry the object into effect. It is 
 never too late and never too soon to begin.'' 
 
 Some may know an interesting old book, published 
 in 1833, called Sunday in London^ illustrated in 14 
 cuts hy George Criiihshajdi, and a Jew words hy a friend 
 of his with a copy o/ Sir Andrezv Agnew''s Bill. It 
 is worth looking into : to the laudator temporis acti 
 it has warnings. It begins with a description of 
 Saturday night in London, and to some of us, who are 
 apt to think that Saturday night in London is bad 
 enough now, it may convey consolation, for things are 
 certainly better now than they were then. The writer 
 begins with the ' first or higher orders.*" 
 
 ' The last hour of Saturday night, you know well, 
 gentle (or, perhaps, angry) reader, finds thousands 
 of the chosen of the land — the peers — brave peers of 
 England, pillars of the state ! — the legislators — the 
 leaders and lights of the age — the flower of the nobility 
 — the veritable creme die hon ton, — where? Why, sir, 
 where should they be, but closely box'd-up in the King's 
 Theatre, tier above tier, head over head, " with feathered 
 spinsters, and thrice-feathered wives," dispensing small 
 talk, or discussing the difference between tweedle-f/wm 
 and tweed\e-dee, until the clock strikes twelve ; and 
 then the first hour of Sunday, the " Advent of the 
 Sabbath of the Lord," is twirled in by the pirouette 
 of the dancer ! . . . Can there be a more intellectual 
 and appropriate mode of beginning to " observe the
 
 modi: UN DAYS 93 
 
 Sabbath"? . . . There are hells in the courtly parish 
 of St. James, with their splendid mirrors, and oriental 
 carpets, and rich draperies, and f^litterin<:f lights, and 
 smirking familiars, and gilded saloons in which multi- 
 tudes of our nobles and gentles spend the first hours of 
 Sunday morning in coveting other men's goods and 
 l)ein2 cheated of their own." 
 
 Of the middle orders, he tells us that 'Multitudes 
 begin the Sunday much after the same fashion as the 
 higher orders, to wit, in the theatres; — and you shall 
 find them "in masses'" on the first hour of ''the 
 Sabbath," shouting and laughing and clapping their 
 hands/ 
 
 The earlv hours of Sunday morning are next de- 
 scribed. By the ' lower orders " they are devoted to the 
 Avorship of the Great Spirit Gin, whose temples are full 
 of worshippers ; and ' there you may see them, — old men 
 and maidens, grandsires and grandams, fathers and 
 mothers, husbands, wives, and children, crowding and 
 jostling, . . . and sucking the portions of the spirit 
 which the flaunting priestesses of the temple dole out 
 to them in return for their copper offerings.' ]\Iean- 
 while, the streets are turned into a market, and the 
 Sunday dinners are purchased ; others of the poorer 
 classes spend their time ' with their dogs and a bag to 
 "recreate" themselves with a cat-hunt, or a dog-fight, 
 or a man-fight, in the fields ; whilst many others of 
 them, less " fancy "-ful, repair to the royal park, yclep'd 
 St. James's, to "hear the band and sec the soldiers."'
 
 94 SUNDAY 
 
 As for the middle classes, ' a great mass of them 
 observe the Sabbath by a cleaner shave, a cleaner 
 shirt, an extra pudcVri, ... a sporting Sunday paper, 
 and a country jaunt. 'ihey profess to observe the 
 Sabbath agreeably to the mode claimed by the 
 hero of Dr. Sputhey's celebrated book, Wat Tyler 
 viz. : — 
 
 ' "Go thou and seek the house of prayer, 
 / to the woodlands will repair ! " 
 
 And possibly they may^ as Master Shakespeare says, 
 
 " find tongues in trees, books in the running streams, 
 
 sermons in stones, and good in everything": though 
 
 we rather gu£ss that the tongues they find are the 
 
 cold neats" tongues in the larder of some surburban 
 
 tavern ; books in the sporting newspapers ; sermons in 
 
 pipe-lighters \ and good in grogging themselves into a 
 
 sort of comfortable pro tern, notion that the ''^ right 
 
 end of life is to live and be jolly.'''' 
 
 ' Others of the Middle Orders there arc who read 
 
 the fourth commandment thus — " Six days shalt thou 
 
 labour and do all that thou hast to do, and on the seventh 
 
 day post thy books." These worthy members of the 
 
 Middle Order are your main-chance men ; with them 
 
 as with Pope''s Sir Balaam : — 
 
 ' " What once was deemed a blessing, now is wit, 
 And God's good providence a lucky hit. 
 Things change their titles as our manners turn ; 
 The counting house employs their Sunday morn ; 
 Seldom at church (theirs are such busy lives) 
 But duly send their families and wives."
 
 modi: UN DAYS Ofi 
 
 ' Doubtless there are multitudes of the Middle Orders, 
 who, havin*^ devoted six days to their temporal 
 interests, cmieavour, as Robbie liurus says, " to keep 
 up a correspondence wi' Heaven,''"' by attendinf^ on the 
 seventh day their parish church, or some other place 
 in which people still mutually and |)ublicly profess to 
 worship God/ 
 
 We lament nowadays the growth of Sunday enter- 
 tainments amongst the rich, but the following quotation 
 from the same source shows that it is no new thing : 'If 
 any man go about to affirm that the "Higher Orders ^ do 
 not make this second portion of the Sabbath a time of 
 rest (as far as their own proper persons are concerned) 
 he jxoeth about to affirm that which is not true. Indeed , 
 if the commandment in this case made and provided 
 applied to every day in the week as well as to Sunday, 
 the Higher Orders would never break it by doing any 
 manner of work — vulgarly so called ; and this par- 
 ticular portion of the Sunday they especially devote to 
 profound repose . . . and your Higher Orders having 
 wound up a whole week of the glittering and the grand 
 — " grand "" breakfasts, " grand *' dinners, " grand " balls, 
 and " grand " suppers, by a particularly " grand " opera 
 in the first portion of the Sunday, do necessarily require 
 an extraordinary repose during the second portion 
 thereof; and it must be confessed that they endeavour 
 to take that repose most profoundly. 
 
 ' It is, nevertheless, most unquestionably true, that 
 whilst this profound repose reigns undisturbed in '* the
 
 96 SUNDAY 
 
 perfumed chambers of the great,"" the cattle and the 
 servants within their gates, and the tradesmen on the 
 great depending, are breaking the fourth command- 
 ment with all their might, in obedience to the orders 
 of the great : the coachmen and the grooms and the 
 helpers, and the young tigers, are washing and scrub- 
 bing the cattle and the barouches and the barouchettes, 
 the britschas, and buggies, the carriages, and the cabs, 
 for the afternoon-morning rides and drives ; the fish- 
 mongers and poulterers are trimming the turbots and 
 killing the quails, and the cooks and the scullions are 
 lighting the stoves, and extracting the juices, and con- 
 cocting the condiments, and graduating the gravies for 
 the Hijcher Order dinner, that is to sav, the "select'"' 
 dinner party, the " grand "'"' dinner party, or the 
 "grand"" cabinet dinner/^ 
 
 It would be wearisome to quote more — indeed, it 
 would be difficult, for the style of the book is more 
 suited to the manners of seventy years ago than of 
 to-day. Enough to say that it is a scathing indict- 
 ment of the society of the age. 
 
 In the year 1833 Sir Andrew Agnew's Bill was 
 brought in with a view to improving matters. To 
 give anything like a detailed analysis ^ of it would be 
 beside the point, but it is so remarkable an instance 
 
 ^ It should be remembered that a book like this is a caricature, 
 but it is sufficiently obvious that the facts are real, however vivid may 
 be the colours in which they are painted. 
 
 2 For a general analysis of the legislation on this subject since the 
 seventeenth century see note at the end of this chapter.
 
 MODEilN DA VS 97 
 
 of a piece of well meant but bluiiclerinf^ ie^^islatioii 
 that a very brief rhuvic may not be out of place. 
 
 1. It lays down 'that it is the bounden duty of the 
 legislature to protect every class of society against 
 being compelled to sacrifice their comfort, health, 
 religious privileges, and conscience, for the conveni- 
 ence, enjoyment, or supposed advantage of any other 
 class on the Lord's Day/ We could have wished for 
 nothing better had it not been that the Bill goes on to 
 say 'except menial servants acting in the necessary 
 service of their employers," thus excluding from its pro- 
 tection the class of people who probably need it more 
 than any other, though indeed it is hard to see how 
 their wrongs could have been righted by legislation. 
 
 2. The Bill provides for the diminution of open 
 Sunday trafficking, drunkenness, and debauchery, by 
 inflicting heavy penalties on the keeping open of the 
 gin shops or any other shops on Sunday, and by limit- 
 ing the hours for the sale of intoxicating licjuors. But 
 it also prevents any person from eating any meal in 
 any house of public entertainment, unless he has slept 
 on the premises the night preceding. This must 
 have made Sunday a difficult day for the large class 
 of bachelor lodgers. 
 
 3. An effort is made by the Bill to put down Sunday 
 travelling, heavy penalties being inflicted on the letting 
 out to hire of any carriage, cab, gig, etc., for the pur- 
 pose of travelling or going about on a Sunday ; except 
 for the purpose of attending the sick, or going to any 
 
 G
 
 98 SUNDAY 
 
 place of public worship. It would not be difficult 
 to point out the absurdities of such a provision as 
 this. They are fully detailed in the book here briefly 
 analysed. 
 
 4. The Bill prohibits the driving of cattle to market 
 on Sunday.^ 
 
 Such extracts as these (and many others might be 
 added) make it clear that at the beginning of the 
 nineteenth century things were very bad, in spite of 
 the efforts that had been made at reform. Many 
 j)ersons think that they could scarcely be worse than 
 they are at the present day, but we cannot rival the 
 coarseness and degradation of such a Sunday as is 
 described in the book above quoted. 
 
 IV 
 
 Any one who is old enough to recall the early sixties 
 will probably feel that by that time a marked improve- 
 ment had taken place. Whatever may have been the 
 case in the poorer parts of London, or indeed of any 
 great town, in the country at least the efforts made 
 in the early part of the century had taken effect." 
 
 ^ The Bill, as one would expect, was rejected. 
 
 2 In Sir Theodore Martin's The Early Years of the Prince Consort, 
 p. 331, a memorandum by Queen Victoria is quoted, in which it is 
 said, ' The Prince had a very strong feeling about the solemnity of 
 this act [receiving the Holy Sacrament] and did not like to appear in 
 company either the evening before or on the day on which he took the 
 Sacrament ; and he and the Queen almost always dined alone on these 
 occasions.' Mr. Gladstone's strong feeling on the subject is well 
 known. Sir Edward Hamilton in Mr. Gladstone : a Monograph, says.
 
 MODERN DA VS 99 
 
 This is l)ornc out by the personal testimony of one 
 well <iuaHlii.(i to jiul^c, who, born in the year 1812, 
 lived throiiirh almost the whole of the nineteenth cen- 
 tury. Leaving England in 1840, he retuined at the 
 end of 1816. On his return he found the change 
 for the better most marked. He attributes it to 
 the influence of the Tractarians, and in particular 
 to that of jMr. Keble and the Christian Van: Pro- 
 bably the present generation reads and values its 
 Christian Year far less than did ]\Ir. Keble's con- 
 temporaries, and it is diflicult even for those of us 
 who value it most to understand the enthusiasm with 
 which men of the older generation speak of it, or the 
 effect which they ascribe to its direct influence. Bishop 
 Blomfield may have called it ' the Sunday puzzle,' but 
 nevertheless it influenced the nation in an almost 
 incredible way. 
 
 There can be little doubt that by the middle of the 
 nineteenth centurv there was a great improvement : 
 yet in the last fifty years a reaction has taken place. 
 The old restrictions have practically broken down, and 
 the change is not confined to one stratum of society. 
 This may be seen by any one who has to travel on 
 Sundav. Trams, omnibuses, trains are usuallv full, 
 often crowded ; bicycles are ubiquitous ; the Thames is 
 
 ' Sunday to him was the Lord's Day — a day of rest and worship. 
 Nothing short of urgent necessity hindered him from attending church 
 every Sunday more than once ; and he was a regular and frequent 
 communicant. On Sundays he avoided as far as possible doing any 
 ordinary work.' See also Appendix G.
 
 100 SUNDAY 
 
 covered with boats. For a member of a theatrical 
 company on tour to have a quiet Sunday is a rare 
 event ; the journeys from place to place are usually 
 carried out on that day. Although the movement for 
 opening museums, picture galleries, etc., has not pro- 
 gressed as was expected, yet the number of those which 
 are opened has considerably increased. Anything 
 which has to be carried on in the open air, is, in our 
 uncertain English climate, more or less at a disadvan- 
 tage, but of late years the custom of having Sunday 
 concerts in the London parks has greatly increased, and 
 great numbers of people attend them. The multipli- 
 cation of Sunday newspapers is anotlier sign of the 
 times. 
 
 However natural such a reaction as this may be, there 
 can be no doubt that at the present time there is a wide- 
 spread feeling amongst those who care about religious 
 subjects that the general neglect of Sunday has reached 
 a point which calls for anxious thought. Those who 
 were present at the discussion on the subject at the 
 Brighton Church Congress, in October 1901, will re- 
 member how unanimous the speakers were in deploring 
 the condition of affairs ; and letters received in the 
 last two or three years from friends, both lay and 
 clerical, in various parts of the country,^ testify to the 
 fact that there is need to consider carefully how best 
 to meet and deal with such a spirit of change. Some 
 
 1 For a letter and newspaper extracts describing the state of affairs 
 in America, see Appendix II.
 
 MODERN DAYS im 
 
 of the letters take, it may be, too despondent a view, 
 and show how diflicultit is, in the depression caused by 
 the breakintr-down of what we have been accustomed 
 to all our lives, to see hopeful symptoms or to recognise 
 the better points in the reaction. 
 
 The vicar of a country town in the south of England, 
 who has tlone good work there for fourteen years, 
 writes: 'I should say that in respect of church-going 
 the old fashion of going to church on Sunday has 
 been dying, and is nearly extinct here. Those who 
 go to church go not from custom so much as from 
 inclination or duty, and so far the value of their 
 attendance is greater. Here the average attendance 
 of communicants has increased. . . . The communicants 
 are mostly women. . . . On the whole, church-going is 
 not at all satisfactory here, nor, as far as I can learn, 
 anywhere in this district. . . . With regard to the 
 observance of Sunday apart from church-going — the 
 Sunday school tends to diminish. The number of 
 ladies willing to teach decreases, and the bigger lads 
 are less ready to attend a Bible class. Amusements 
 increase, e.g., lawn tennis and luncheon parties; but I 
 notice especially an increased use of the train to take 
 people away and to bring people here, mostly, I think, 
 relations. Unfortunately an evening train stops here 
 soon after the conclusion of the evening service, and 
 many Church people stay at home to see their friends 
 and give them su])per pre])aratory to the departure of 
 the train. ... I am afraid I have many workin<r men
 
 102 SUNDAY 
 
 in my parish who have not even Sunday clothes, and 
 who pay no observance to Sunday, except to stay in 
 bed in the morning, and eat more than they do on 
 other days, and have better food. It is indifference, 
 not hostility, to religion. Yet notwithstanding all 
 this, I fear my parish is not an example of a parti- 
 cularly bad one, and that what I have to say of this 
 place would be found to be generally true of most 
 other parishes round here.' 
 
 From a mining parish in the north of England comes 
 the following : ' I think in England we are getting 
 the continental Sunday without the Mass first, so that 
 we are in a very unsatisfactory state. . . . People 
 have outgrown (mentally) the Protestant idea of 
 Sunday, but have often only got a pagan idea in- 
 stead of it."" 
 
 From a town parish in the north a friend writes : 
 ' So far as the lower (so-called) classes amongst whom 
 my ministerial experience has been gained, I regret- 
 fully state that Sunday observance is nothing like so 
 general as it was five-and-twenty years ago. Selfish- 
 ness is at the root of this defect. People are so taken 
 up with the " cares and pleasures " of this life that they 
 allow the thought of the other life to fall quite into 
 the background, if it has any place at all. Prosperous 
 times have tended to bring about the present state of 
 things.'' 
 
 One who knows the East End of London well 
 writes : ' Among the quite lower classes bicycling and
 
 MODERN DAYS 103 
 
 the cheap trains take the people out of London for 
 the whole clay. They lie late in bod — then the 
 pink sportinn; newspaper goes round to every house 
 in the poor streets in the East End, and then the 
 whole population who can afford it go of!" to Kpping 
 Forest. They seem many of them never to enter a 
 place of worship. Some of the dissenting ministers in 
 the East End tell me that their large chapels, which 
 ten years ago were crowded in the evenings, are now 
 quite empty, not fifteen people in them often.' 
 
 The same friend writes of the class above this : 
 * Any one who speaks of Sunday being quiet in Eng- 
 land should go down the Thames from Windsor to 
 Richmond Bridge on a Sunday afternoon in July, and 
 I think he would be amazed. The shopkeepers and 
 clerk class are there in masses, the class who formerly 
 spent quiet Sundays, read Sunday books, and took a 
 walk as their relaxation."" 
 
 The vicar of a riverside parish on the Thames 
 writes : ' An island opposite here is crowded all Sunday 
 afternoon — teas, kettle-boilings, etc. I once counted 
 one hundred omnibuses round Hampton Court Green. 
 There is a tremendous lot of Sunday labour. Sunday 
 is the harvest for our boat-builders, of whom we have 
 several; for our hotels, of which we have fifteen, all 
 close together; and for our cooks and charwomen, while 
 bovs pick up no end by holding horses, and taking 
 care of boats and bicycles. It lasts from Good Friday 
 till the end of September or October according to the
 
 104 SUNDAY 
 
 weather. It does not tell very much upon Sunday 
 school, or morning congregations. It kills the evening 
 service, which is very full in winter.' 
 
 Of the richer classes one writer says : ' I think the 
 afternoon services being given up in country churches 
 has broken the habit of the upper classes going twice 
 to church. As a girl when I stayed in country homes, 
 and in my early married life, most people went to 
 church and only took a walk after attending afternoon 
 service. Now no one goes to evening service.' 
 
 A parish priest whose work lies amongst the rich says : 
 ' I am quite satisfied that the spirit of Laodicean in- 
 difference is rapidly on the increase amongst all classes.' 
 
 Another writes about ' the elaborate Sunday lun- 
 cheons and dinners. One or two houses in this street 
 have the latter constantly — carriages waiting and cabs 
 whistled for up to midnight and later.' 
 
 The following extract expresses in so racy a way 
 this attitude of a certain section of society towards 
 Sunday, and the contrast with the past, that it is 
 quoted here, by the permission of the writer.^ 
 
 'The observance of Sunday when I first knew 
 society was in greater or less degree almost universal. 
 Now it hardly exists. Smart people in London 
 generally go away from Saturday till Monday, and 
 in the country houses where they spend their " week- 
 ends" Sunday is completely secularised. The keener 
 spirits play " bridge " in the garden, and in the 
 '■ Aft Onlooker's Note-book, pp. 175 ff, 183 ff.
 
 MODKRN DAYS Kj-, 
 
 evenintr billiards and cards have effectually displaced 
 those ivory letters which were the extreme limit of 
 the gaiety permitted by our fathers, ... I perfectly 
 remember the time when a walk on Sunday afternoon 
 to the kitchen-garden, or the home farm, was the only 
 form of exercise permitted. Even children were not 
 allowed to run, or shout, or play. I have known a 
 schoolboy scolded for giving an apple to his pony. 
 Only "Sunday books" might l)e read ; others were put 
 away on Saturday evening. No newspaper might enter 
 the doors. Diawini; and needlework were crimes which 
 might be expected to bring the chandelier down upon 
 one's guilty head. Even the piano might not be opened, 
 except to accompany hymn-singing after dinner, or at 
 family prayers. . . . The few people who stay in 
 London on Sunday compensate themselves for their 
 stationariness by doing all they can in tlie way of 
 society-parading in the park, driving into the country, 
 dining at hotels or suburban clubs. Every one has 
 a luncheon party on Sunday ; it is the favourite night 
 for dinners. . . . Church-going is of course a depart- 
 ment of the observance of Sunday, and it has gone 
 pretty nearly with the rest. The leaders of fashion, as 
 far as I can observe, do not go to church at all. . . . 
 The moment breakfast is over the "week-end"" party 
 will divide itself into two sections; the keener spirits 
 betake themselves to cards, and eagerly win or patiently 
 lose their money till the gong goes for luncheon. . . . 
 Rut while the money-spinners are sorting their cards
 
 106 SUNDAY 
 
 under the cedar-tree, the more wholesome natures are 
 laying their plans of exercise. If there are any hacks 
 available, a riding party will be organised. A pro- 
 cession of carriages and traps will come to the door 
 directly after luncheon, and bowl the party over to tea 
 at a ten-mile-distant neighbour's. A troop of bicycles 
 (the cleaning of which has become a serious element in 
 the economy of a country house) whirls down the 
 avenue. If we are near a river, a peaceful afternoon 
 may be spent in a punt, or a hard-hearted young lady 
 compels her swains to bend their unwilling backs to 
 the laborious oar. Lawn tennis is no longer a passion, 
 but it has its uses as a freshener of the appetite, and 
 those of us who are no longer quite as young as we 
 were toddle cheerfully round the croquet ground. 
 If it happens to be wet, the votaries of bridge and 
 whist are reinforced. Billiards and pool are better 
 than doing nothing, and even "ping-pong" has its 
 heroes and its victims, its failures and its triumphs. 
 No one would give a ball on Sunday evening ; but if 
 you have a lot of boys and girls in the house, and 
 the gallery floor happens to be polished, there can 
 be no harm in the Washington Post or the Kitchen 
 Lancers ; and really Freddy Du Cane plays waltzes 
 so beautifully that it would be a sin to waste his 
 talents."* 
 
 If it is true that great changes have occurred in 
 England, it is even more true of Scotland. 
 
 The following extracts from the letter of a well-
 
 MODERN DA VS lf»7 
 
 known professor in one of the Scottish Universities 
 must find a place here : — 
 
 'Tliere is everywhere widespread uncertainty as 
 to how the day sliould be observed, and while the 
 church remains silent the people are takin<r matters 
 into their own hands. The breakdown of our over- 
 rigid Sabbatarianism, if it has brought a diminution 
 of hypocrisy, has also bred a good deal of unhallowed 
 licence, a marked falling off in the attendance at divine 
 service, the almost total discontinuance, I fear, of home 
 religious instruction, and a great deal of unnecessary 
 work. In Aberdeen it was recently reported that about 
 four hundred shops (mostly for ice-cream) are now- 
 open on Sunday. . . . The working classes can hardly 
 be got to attend church before 2 p.m. . . . Scotland 
 cannot anv lonorer be called Sabbatarian.' 
 
 Through the kindness of a friend in Scotland, the 
 writer is able to give further letters on this subject. 
 Thev are but brief cuttings, extracted from a con- 
 siderable corresjjondence on the subject, and as most of 
 the writers have expressed a wish that their names 
 should not be mentioned, it seems better to print 
 them all anonymously. 
 
 ' In regard to the Sunday, the following are facts 
 in Scotland of to-day, in the " peopled ^ districts at 
 all events, as compared with twenty-five years ago : 
 No trams ran on Sunday then ; they do now. No, or 
 almost no, vehicles, coaches, etc., ran on Sunday for 
 sightseers; they do now. The streets on the Sabbath
 
 108 SUNDAY 
 
 were comparatively quiet in the afternoon ; now they 
 are thronged with people. The attendance of people 
 at church in proportion to the population has gone down 
 thirty per cent., I should think. The attendance of 
 people in church in proportion to the number of church 
 members has gone down twenty per cent. — in many 
 places much more. For every hundred people who 
 attended church twice a day twenty-five years ago, there 
 will not be more than forty, or at most fifty, now who do 
 s». Sunday steamers ply regularly on the Firth of Forth 
 as pleasure steamers all Sunday. Such a thing was 
 unknown twenty-five years ago, and there is likewise 
 a great increase of railway travelling. Many more 
 shops are open on Sunday than before. Labour in the 
 streets and by public bodies is much commoner. The 
 belief that the Sabbath is God's appointed day of rest, 
 and still more that it is the Lord's Day, and is there- 
 fore profaned if the Lord is not honoured on that day 
 of worship — this belief has passed largely from the 
 public mind. There has been moral deterioration in 
 consequence. The sense of being under authority, 
 which is the essence of religious life, is greatly 
 weakened through the diminished recognition of the 
 authority of the Fourth Commandment.' 
 
 The above letter is quoted because of its interest, 
 although, as those who have read the previous pages 
 will recognise, the view of Sunday taken by the writer 
 of the letter is of a somewhat different tendency from 
 that taken in this book.
 
 MODERN DAYS lOO 
 
 The next letter is from u iiiedical man of lii^di 
 standing, and of much th()ii<:jht : — ' As to the Sundav 
 of my youth, I U)ok back on it as a weariness. Our 
 family Sunday observance was not quite so rigid as 
 that of most of our friends. I speak of from 1843 to 
 1856. My Sunday life was as follows : Family 
 prayers and breakfast at 8. From 9 till 10.30 the 
 Shorter Catcclilsm and portions of Scripture were 
 learned by heart. 11 to 1, church. Between services 
 we never left the house, and all reading was confined 
 to such books as the Christian Herald. I am thankful 
 to say the Pilgrirnfi Proffre-ss was not forbidden, and 
 my intimacy with that glorious book became very gieat. 
 3 to 4.30, afternoon church. From 4 to 5 the whole 
 family took a short walk along the Dean Bridge 
 road. In doing this I can assure you we were regarded 
 as rather advanced people, and my guardians were 
 often requested to consider the propriety of their 
 action. After dinner, from 6.30 to 9 the Shorter 
 Catechism had to be gone through, with proofs, the 
 first half one Sunday, the second the next. Then a 
 sermon was read ; at 9.30 family prayers with another 
 sermon, and then bed. No music was allowed, though 
 my aunt was a good pianist ; nothing like recreation 
 was permitted, and, as I have said, the day was a 
 weariness to me and all young people. There was a 
 
 true story of one of Sir A B "*s sons. Sir 
 
 A was of the strictest sect. Some friend asked 
 
 the boy which day of the week he liked best. He
 
 110 SUNDAY 
 
 answered " Monday." " Why ? " " Because it is 
 furthest from Sunday." At the time I speak of, many 
 people kept their blinds down all day, and never left 
 the house except to go to church, had cold meals, 
 and restricted the work of the servants as much as 
 possible. The same state of matters obtained during 
 the " Preachings," i.e., at the time of the bi-yearly 
 Communion. This, if I remember right, in Edinburgh 
 was in April and November, lasting from Thursday 
 till Monday. On Thursday, the Fast Day, everything 
 was the same as on Sunday ; on Saturday one service, 
 as also on Monday. It must be remembered that with 
 the Disruption of 1843 there was a recrudescence of 
 Puritanism, each sect vying with the other in rigidity 
 of outward observance. This, I believe, had a good 
 deal to do with the straitness of the earlier years of 
 my boyhood, and I think even before the end of the 
 period I speak of things were somewhat relaxed. I 
 was abroad between 1856 and 1863. On my return I 
 found matters very much changed ; the ties of Sunday 
 discipline were very much loosened, and there was much 
 more liberty of action. Men and women could exercise 
 their own judgment in such matters without censure. 
 How or why this rapid change occurred I could never 
 account for, the most extraordinary thing being its 
 rapidity. You can judge from your own experience of 
 the difference between this period and the one which I 
 have pictured. In many of the remoter parts of Scot- 
 land Sunday discipline is still very strict.'
 
 MODKK.N DAVS III 
 
 The writer of the r<)ll()\viM<r letter is oiu- who has 
 <^iven mueli c.ireful thouf^ht to sueh siil)jeeLs. His 
 conmients suggest valual)lc lines of thought as to the 
 duties of the C'hureh in tiie matter: — 
 
 'From a Christian point of view there is no objec- 
 tion that I can see to any individual adopting the old 
 strict practice in regard to Sunday. It is much easier 
 to defend that than to justify the modern laxity. But 
 the old way (juite failed to gain the adhesion of the 
 rising generation. Hardly one — I believe I might say 
 not one — of my contcm{)oraries who were brought up 
 under it continued to practise it when they became 
 free agents; perhaps it would iiave been better if we 
 had. But although there was much that was admir- 
 able in the old way, it had defects, as anything that 
 men do has. So far as it has failed, I tliink its failure 
 was due to two things. 
 
 ' 1. AVe were taught that a great many things were 
 " wrong " which are not in themselves wrong. As we 
 grew up we began to see that some of these things 
 were not altogether wrong, but that much that was 
 good was connected with them. This made it diflTuult 
 for us to make a stand about anything, and tended to 
 produce laxity about things in regard to which it would 
 have been better to be strict. . . . 
 
 '2. It was a mistake to try to force a line of conduct on 
 young people whicii could only be healthy and natural 
 if freely adopted. A kind of exotic or hothouse 
 religion was thus cultivated in the voung which could
 
 112 SUNDAY 
 
 not stand when they went out into the cold atmosphere 
 of the world, as young people must do some time. . . . 
 
 'We cannot reproduce the past. It has served its 
 purpose and has gone. There is no use in trying to 
 revive the Scottish Sabbath, or the forms of worship 
 of the fifteenth, or any other century, or the cathedral 
 system, or the Sunday school. All these things need 
 to be overhauled and adapted to the times in which we 
 live. I do not mean that they should be made pleasant 
 for thoughtless people. But if there is any good in 
 them, then they may be required to demonstrate it by 
 bringing people under the influence of religion. For is 
 not that the mission of the Church ? And if she fails 
 to bring in the people then she fails in her mission. 
 Of course we can learn much from the past, but we 
 must not be blindly tied to it. We must try to under- 
 stand the motto of Oxford University : " Dominus 
 illuminatio mea." Then we shall be helped by the 
 experience and wisdom of the good men who have gone 
 before us, but we shall not be held down by the hand 
 of a dead past."" 
 
 These extracts shall end with a short cutting from 
 the letter of an elder in the Free Kirk : — 
 
 ' The day was not necessarily a burden to the young, 
 but there were cases where mistaken strictness pre- 
 vailed. When I was a boy our next door neighbours 
 pulled down the blinds and refrained from lighting the 
 hall lamp. ... If the former state of things in 
 Scotland meant only Pharisaism, hypocrisy, and narrow
 
 MOUKRN DAYS u:\ 
 
 Puritanism, wc arc well rid of it. But we know it 
 meant more than that and produced (jualitics which 
 have made the race.' ^ 
 
 The letters here quoted may, and to many un- 
 doubtedly will seem discouraging. It is possible, of 
 course, that the writers are a little too near their facts 
 to get their perspective right. Those who know 
 what it is to feel keenly about such subjects will 
 understand this. That there is cause for anxiety 
 cannot be denied, for the neglect of Sunday is wide- 
 spread and affects all classes of society ; but lamenta- 
 tions are seldom of much use, and the best plan is 
 quietly to consider whether, after all, matters are 
 quite as bad as they look, and whether this neglect 
 may not be largely due to changed conditions of life. 
 
 To begin with, much of the carelessness which 
 we lament is the outcome of modern developments 
 of social life. The pressure of work and of long 
 hours is much greater, and facilities for locomotion 
 have enormously increased. ^Moreover this is an age 
 of unsettlement ; all old beliefs and practices are 
 questioned ; nothing is taken for granted ; everything 
 that involves restraint meets with rebellion. Under 
 such circumstances it cannot be expected that the 
 observance of Sunday, which is so intimately bound up 
 
 ^ See also Appendix I. 
 H
 
 114 SUNDAY 
 
 with the essence of rehgion, and which cannot be any- 
 thing more than a form when there is no true love of 
 God, should gain more from the world than a polite 
 and distant recognition. If this recognition is withheld, 
 or grudgingly accorded, perhaps it is well, for a con- 
 formity which is no more than formal is worth little. 
 A natural reaction also accounts for much. In the 
 middle of the nineteenth century there were many 
 families in which children were not taught to love or 
 look forward to Sunday. The week-day lesson was 
 escaped, but to many children that did not mean rest. 
 They had to learn the collect for the day, which was 
 no light task. The Sunday reading was often of the 
 dullest ; happy were those who were allowed to read 
 such books as Historical Tales, or Bishop Wilberforce's 
 allegories. For village children there was Sunday 
 school twice in the day, too often with a teacher who 
 ' came to the end of all he knew ' long before the end of 
 the regulation time. The Services were long and dull, 
 wholly above the comprehension of the young, for whom 
 special provision was seldom made, and who were not 
 taught to understand or enter into them. Reverence, 
 moreover, in a high pew was never easy. The hours of 
 Sunday which were not spent in church were in many 
 households difficult to kill. The comfortless meals, 
 the dull games, the conscientious effort to read weari- 
 some books, the almost inevitable tendency to indulge 
 in acts of surreptitious mischief were demoralising. 
 On the mind of many a man now in middle life is
 
 MODERN DAYS iir, 
 
 stamped an impression which pcrliaps can never l)e 
 (|uite obliterated. 
 
 Reaction then may account for much, but there is 
 yet a further cause. There has been of late years 
 a marked looseninjr of family ties and customs, a 
 looseninjr which is the inevitable result of the keener 
 stru2:irl<^ for existence, and the f^reatly increased 
 facilities for recreation and locomotion. 
 
 Here ajrain it is to be doubted whether such a 
 loosening of ties, with their consequent obligations, 
 was not in some ways needed. True, there is much in 
 it that we lament ; and so far as it means loss of self- 
 control and the weakening of habits of obedience, it 
 is definitely bad. But on the other hand these family 
 ties, with their imperious demands, have often impeded 
 individual development and have held many back, not 
 only from the realisation of their vocation, but from the 
 full use of the grace of God which might have been 
 theirs. ' His divine power hath granted unto us all 
 things that pertain unto life and godliness"; but many 
 a man and woman has been in the past held back from 
 using these things by the exaggerated deference held 
 to be due to the claims, often wholly unjustifiable, 
 of home. Thus, it has been too often the case that a 
 man's foes have been they of his own household. 
 
 We may hope that in the days which are coming, 
 family ties, while not less precious than in the past, 
 may cease to quench individuality, to promote low 
 and vague views of the meaning and purpose of life.
 
 116 SUNDAY 
 
 to mask indolence and to obscure vocation. They may 
 bring, as they ought, the union which is strength. 
 
 There is another consideration which may keep 
 us from losing; heart. Much of this secularising; of 
 Sunday, which looks like the casting aside of all 
 religious restraint, is in reality only the casting off of 
 decorous shams. To spend Sunday on the river, or in 
 taking exercise, is more satisfactory than spending it in 
 bed, or in idle aimless loafing, although the man who 
 does not recognise the claim of God upon his life will 
 never spend Sunday well. If he performs his duties 
 towards God without real meaning or intention, he 
 may give less offence to his neighbour, but it is an 
 open question whether it is better for himself. 
 
 After all it amounts to this : the world recognises 
 God up to a certain point. For the world God exists 
 in the background as an ultimate court of appeal, as 
 a possible help in trouble. God, the world also says, 
 means well by us, acts as our Providence, gives us 
 blessings which we fully deserve and take as our right, 
 but we angrily and bitterly resent His dealings with 
 us when they are not to our mind ; and this attitude 
 the best of our youth unconsciously rejects as failing 
 to correspond with that which, if only in a dim way, 
 represents to them the religious ideal. Nowadays 
 we are seeing more clearly that the revival of religion 
 means in its essence the accepting by thought and 
 deed of the claim of God : in other words, it means 
 obedience to the Cross of Christ. ' I determined,' says
 
 MODKKN DA^S 117 
 
 S. Paul, ' not to know anytliing lunong you, save .lesus 
 Christ, and him crucifiecJ/^ It was a stern message, 
 * unto Jews a stumbling block, and unto Gentiles 
 foolishness,""- but it was one which would aj)j)eal by its 
 very reality to all that was best and noblest in the 
 world around. ' I am not ashamed of the Gospel ; for 
 it is the power of God unto salvation to every one 
 that believeth ; to the Jew first and also to the Greek/ ^ 
 
 Here is an ideal, a standard of life, which the best of 
 those to whom we wish to apjjcal can respect, and 
 which will attract men if it is put before them faithfully. 
 
 Ideals are the inspiration of life. The great masters 
 of all arts and philosophies have set up high ideals, 
 ideals demanding generosity and devotion on the part 
 of their disciples. High ideals demanding self-sacrifice 
 are what we want ; for the age is a lax one. As 
 Joubcrt says, ' We live in an age in which superfluous 
 ideas abound, and essential ideas are lacking."' The 
 popular conception of what the Christian life means is 
 low ; we have drifted into a state of contented respect- 
 ability. Christ crucified has not been our pattern, or 
 our inspiration; Christ in His risen life has not been our 
 strength. If He had been, the best of our men could 
 not be content to live such aimless lives, to go on 
 year after year without Communion, or to die without 
 the Food for the last journey. It is this miserable 
 contentment with what is second-rate that is dis- 
 heartening. 
 
 1 I Cor. ii. 2. - I Cor. i. 23. ^ Rom. i. 16.
 
 118 SUNDAY 
 
 We have made the fatal error of trying to attract 
 our young men and women by amusements, games, 
 offers of intellectual improvement, or bright services — 
 all very well in their way, and most necessary for their 
 well-being, but not the things that really satisfy. 
 A religion which has some grit and reality in it is what 
 will win them. We cannot believe that the young 
 people of England, so ready to fling themselves into 
 a life of self-sacrifice in South Africa,^ so keen in their 
 acceptance of anything that really interests them 
 physically or mentally, are incapable of religious en- 
 thusiasm. Probably it is more our fault than theirs 
 if they have not been interested in their religion ; it 
 means that we have not given them the teaching which 
 will draw them. 
 
 A religion which touches the xoill, which is not 
 afraid to ask for self-sacrifice and self-denial, is the 
 form of religion which will appeal to the best among 
 them — it may, and doubtless will, repel some, but it 
 will attract those whom we may reasonably hope 
 to win.2 We are apt to forget what were our Lord's 
 own methods. There was in His teaching a beauty 
 and attractiveness which no other has ever yet had, 
 and men flocked to hear Him. Yet what pains He 
 took to hold back unreal people, to sift out His hearers. 
 How slow He was to 'trust himself unto them';^ 
 how uncompromising and direct were His words about 
 
 ^ These words were written in 1901, during the war. 
 
 - Cf. I S. John iv. 6 ; S. John vi. 65. ' S. John ii. 24.
 
 MODERN DAYS 119 
 
 the most awful mysteries, and liow entirely He re- 
 frained from any explanation which mit;ht have made 
 thinf^s too easy.^ How urgently He demanded that men 
 should develop in the various stages of their spiritual 
 growth the facuUv of faith imj)lanted in them. 
 
 It is well to remember what has been already imjilicd, 
 that those who have in them the power of responding 
 to what is noble and beautiful have a first claim upon 
 us. We cannot expect that the shallow, flippant, and 
 irreverent will listen to what is highest; and there is 
 danger lest by holding out what is lower and more 
 superficially attractive we should merely attach to us 
 such as these, and repel, by seeming unreality, the 
 finer characters. There is something radically wrong 
 in our teaching if we do not appeal to the highest 
 types of character among those with whom we have 
 to do.- 
 
 We must sorrowfully admit that to many thought- 
 ful people modern religious teaching has to a great 
 extent failed in its appeal. It cannot be said that 
 the averajje service or sermon in most of our churches 
 interests the more thoughtful of our young men and 
 women. A^'ith a sort of patience they tolerate it, 
 but it does not stir enthusiasm, or make them keen; 
 it does not make religion the pivot of their life. 
 What they want is teaching that shall be obviously 
 real ; they want the vision of our Lord ; they want 
 to ' see Jesus,' not as the Philanthropist, or the 
 1 S. John vi. 60 fif. - Cf. i S. John iv. 6.
 
 120 SUNDAY 
 
 Teacher of wisdom, but as the Lord of heaven and 
 earth. They are more ready than we imagine to 
 recognise His claims and to give Him a whole-hearted 
 service. 
 
 This failure may be due in part to our English 
 character, with its timid reserve in speaking about deep 
 things. Many good people, even if their own faith 
 is deep and vital, are either shy of putting it before 
 others, or afraid of seeming to set up too high an 
 ideal; they are afraid of enthusiasm. As Bishop 
 Westcott says : ' There is much of the spirit of the 
 hireling among us ... we hide ourselves, we make but 
 little effort to penetrate the hearts of others.' ^ 
 
 Our duty is fearlessly to set out the claim of our 
 Lord in such a way that it shall attract what is noblest 
 and best in the world around us. It is foolish to 
 expect that Sunday will have attractions for those 
 to whom religion means nothing : it is impossible to 
 suppose that Sunday will be neglected by those to 
 whom religion is all in all. 
 
 Thank God there is a bright side to English re- 
 ligious life, and certainly there is no cause for despair. 
 There are quiet country places where truer ideas of the 
 obligations of church membership still prevail. There 
 are churches in town and country where the faithful have 
 learned what worship means, and flock to God's House 
 with real and earnest devotion. There is an army of 
 earnest men and women, often such as have little 
 ^ Westcott, Revelation of the Father, p. 87.
 
 MODKRN DAYS llil 
 
 leisure on oUut (lavs, who devote time and pains on 
 Sunday to teaching ehildnn and others the j^reat 
 truths of UiL' faith. These thincjs must not be 
 f()ri;otten. 
 
 While we still lament the growth of restlessness, the 
 prevalent dislike of restraint, the reaction from undue 
 strictness, the looseninfj of family ties, yet the repudia- 
 tion by the best of our young people of anything that 
 seems to them unreal, ought, so far from discouraging 
 us, to fill us with hope, as we set ourselves to bring 
 about a better state of things. If it is true that 
 underneath much seeming neglect there is in many a 
 higher ideal, and a growth of vital religion, we cannot 
 for a moment despair. Much that looks discouraging 
 may be really a gain, and much of the rebellion against 
 old-established ways mav be but the breaking-down of 
 a dead formality. Growth and development seldom 
 come but through seeming trouble and loss. 
 
 SUNDAY ACTS 
 
 The principal statutes in force relating to Sunday observance 
 are : 
 
 1 Car. I. c. 1 (lf;2o). 
 3 Car. I. c. 2 (1627). 
 29 Car. n. c. 7 (1077). 
 21 Geo. III. c. 4J) (1781). 
 The Bread Act (1830), and 7 ^VUl iv. c. 37, sec. 14, 
 with 3 Geo. iv. c. cvi, sec. 16. 
 The Sunday Observance Prosecution Act (1871), 34 and 35 
 
 Vict. c. 87. 
 
 The Acts of the Stuarts, as set fortli in the preiimbles thereto.
 
 122 SUNDAY 
 
 were passed '^for the better observance and keeping holy the 
 Lord's Day,' and the mischiefs at which they aimed included : — 
 persons meeting out of tlieir own parish for sports and pastimes 
 whatsoever, and in their own parish for bear-baiting, bull- 
 baiting, interludes, common plays, and other unlawful exer- 
 cises ; wagoners or drovers travelling with wagons and cattle 
 respectively ; and butchers killing or selling victual. The 
 Statute 29 Car. ii. c. 7 was declaratory of the existing law, and 
 directed its careful execution. It commanded the lieges to 
 exercise themselves in the 'duties of piety and true religion' in 
 public and private ; forbade tradesmen, artificers, and others, to 
 pursue their ordinary calling on Sunday ; penalised the public 
 crying and exposing of merchandise, fruits or chattels what- 
 soever ; and made void the service and execution of suit, process 
 and warrant, save in cases of treason, felony, or breach of the 
 peace. 
 
 The Sunday Observance Act (21 Geo. in. c. 49) imposes a fine 
 of £200 on any one who opens for jjrofit a place of public 
 amusement on Sunday, and of £50 on those who advertise the 
 same. 
 
 Prosecutions under the Act 29 Car. ii. c. 7 can be instituted 
 with the written sanction of a chief police oflftcer of district, 
 two justices of the peace, or a stipendiary magistrate. Such 
 sanction is indispensable before information laid (34 and 35 Vict, 
 c. 87). 
 
 Penalties imposed under the earlier statutes range from 
 3s, 4d. (for unlawful indulgence in pastimes) to fine and 
 forfeiture (for publicly exposing and crying wares, etc.). They 
 are recoverable by distress, and, in default, imprisonment. 
 Frequently the poor of the parish in which the offence is 
 committed are to be benefited thereby. 
 
 Penal acts such as the foregoing are construed strictly by 
 the courts, and judicial findings have produced curious, though 
 logical, results. For instance, a gardener may make bread on 
 Sunday, l)ut he may not dig, and eo converso a baker may dig 
 but not bake (save under certain restrictions imposed by 6 and 
 7 William iv. c. 37). A horsedealer may make a binding 
 contract for the sale of a horse on Sunday, provided he complete 
 the transaction on a week-day, and a shoemaker who repairs
 
 MODKKN DAYS 12.3 
 
 boots oil Sunday lias a lifii upon the lioots repaired till hi^ 
 charges arc jiaid. 
 
 The pcr(oriiiaiK-e of ordinary domestic duties is provided 
 for, and under this provision it has been held thai a liaker may 
 bake (liiiiicrs for his customers on Sunday. Milk may alsd be 
 cried before i) a.m., and after 4 p.m. The mutliii-man and 
 newsvendor seem to be within the scope of the Acts, as they 
 would be doinj; that within their ordinary employment. 
 Railway rompanies and others ejiixdnn (icncris are probal)ly 
 protected by the possession of statutory powers. 
 
 The Licensinj^ Laws provide for the closing of public-houses 
 during certain hours on Sundays, and no restraint is put upon 
 any one desiring to lay an information thereunder. The 
 provinces are distinguished from the metropolis, and villages 
 from towns. 
 
 Notes on the Practical Value of these Acts at tiik 
 Present Day. 
 
 .Mr. G. L. Deiiman, Metropolitan Police Magistrate, con- 
 tributes the following notes : — 
 
 A. 
 
 'Speaking generally, the provisions of these Acts are still in 
 force, although the changed condition of society has rendered 
 some of them practically obsolete. No statute is repealed by 
 merely becoming obsolete, l)ut, as Lord Bacon remarks (Essay 
 on Judicature), ' Penal laws, if they have been sleepers of long, 
 or if they be grown unfit for the present time, should be by wise 
 judges confined in the execution.' Thus the general tendency 
 of judicial decisions has been to maintain the policy of the old 
 acts with regard to restrictions upon unnecessary trading, but 
 somewhat to relax tlieir severity in so far as they limit harmless 
 recreation, and the Sunday Observance Prosecution Act, 1871, 
 above referred to, may be regarded as a statutory rccot-'nition 
 of this principle.'
 
 124 SUNDAY 
 
 B. 
 
 'Among other statutes whiclj^atFect incidentally the observance 
 of Sunday, are the Game Act, 1831 (1 and 2 Will. iv. c. 32), 
 which prohibits the killing or taking of game '^ by any person 
 whatsoever ' on Sunday ; and the Factory and Workshop Act, 
 1901, which forbids the employment of women, young persons, 
 and children in a factory or workshop on Sunday. 
 
 The Licensing Laws include billiard and bagatelle rooms, and 
 pawnshops, in their closing provisions. 
 
 All the above Acts are strictly enforced. 
 
 The operation of the Sunday Observance Act, 1G77, subject 
 to local control, seems to vary with local necessity, and is 
 further suliject to special statutory exemptions,— in the case, 
 for instance, of Herring Fisheries, Mackerel Catchers and Sellers ; 
 London Cab and Stage Carriage Traffic (1 and 2 Will. iv. c. 22, 
 sec. 87), etc. The position of Sunday as 'a non-business day' 
 (to use the term of the Act itself) is recognised by the Bills of 
 Exchange Act, 1882. The practice of using this ' ofF-day ' for 
 holding vestry or corporation meetings, or meetings of public 
 companies, and other meetings 'of a public and secular nature,' 
 is repressed by 3 and 4 Will. iv. c. 31 ; but this Act does not 
 apply to municipal coi'poratious. 
 
 In further modification of the operation of the Act 21 Geo. m. 
 c. 49, may be noted the Remission of Penalties Act, 1875, 
 expressly empowering the Crown to remit in whole or in part 
 any penalty, fine, or forfeiture imposed or recovered under the 
 former Act. 
 
 Although the enforcement of the Act 21 Geo. iii. c. 49 has 
 been discouraged by technical obstacles in the Superior Courts, 
 it must be remembered that the attempted enforcement has been 
 in respect of entertainments rational and elevating in them- 
 selves, and very close to the borderline dividing secular and 
 sacred. It does not follow that the Act would be found to be 
 in any degi'ee obsolete if any ordinary Music Hall, for instance, 
 were to open with its usual week-day programme. It must not 
 be forgotten also that by a recent statute the local authority 
 has now the right of licensing such public entertainments.
 
 MODKUN DAYS iir, 
 
 subject to such restrictions as they may impose. This provision, 
 of course, must supersede to some extent the necessity of having' 
 recourse to the Ad 21 (Jeo. iii. c. 4!). 
 
 Various other sections scattered tlirouijhout the statutes, such 
 as the power conferred on local authorities to suspeiul Sunday 
 tr.illic, thdu^xli incifU'tif.il in tlicir u.iture individually, yet 
 operate toij^ether to help tlio Sunday observance. 
 
 As to the Acts of the Stuarts, as to people leavinj^ their o\vn 
 parisli in order to amuse themselves in another parish on 
 Sunday, the evil aimed at is not one of those which vanish 
 with the growth of civilised development and thouirlit ; but the 
 parishes which certainly do resent the intrusion have other 
 means in the more modern Local Government Acts of mitigating 
 the evil to a large extent. A multitude of Sunday trippers may 
 l)e met with an entire cessation of Sunday trade and stage 
 traffic, and with stringent street and shore by-laws made by 
 the local authorities at the places invaded. 
 
 The position of the Railway Companies is worth looking into. 
 At all events, wliether by statute or other regulation, the 
 hours of public worship on Sunday are uniformly respected by 
 the railways as far as possible. 
 
 The Bread Act is continually enforced by an .\ssociation of 
 Master Bakers, who being themselves subject to the Act are 
 anxious that no competitors of other religions shall snatch an 
 unfair advantage over them, from any public reluctance to 
 prosecute those whose Sabbath falls on another day of the 
 week.'
 
 CHAPTER V 
 
 PRINCIPLES OF SUNDAY OBSERVANCE 
 
 In the preceding chapters the history of the observance 
 of the Lord's Day has been briefly sketched. It 
 appears to have been interwoven with the life of the 
 Christian Church from the first as a natural, we 
 might almost say an inevitable, outcome of the joyful 
 belief of the first disciples in the Risen Lord. In 
 different ages, and even in the same age, varying 
 theories of its origin and methods of observing it 
 have prevailed. But the evidence brought forward 
 has not been so consistent or so convincing as to leave 
 no room for further enquiry. Its history has had a 
 devious course, and it is difficult to deduce sufficient 
 guidance for our own conduct. We must go back, 
 therefore, behind history and examine the teaching of 
 Him Who came ' to make all things new.' It would 
 be in any case impossible to look upon the enquiry 
 as complete without a careful consideration of our 
 Lord's teaching on the subject. 
 
 126
 
 I'lUNCIPLES OF SUNDAY ORSERVANCE 1127 
 
 I 
 
 It must first of ;ill be noted that our Lord found 
 Himself in the atmosphere of an elaborate system of 
 written and traditional law, — a system which claimed 
 the force, not only of long established prescription, but 
 of divine authority. He was ' made under the Law 
 — He buried Himself within the very heart of the 
 actual situation as it stood. '^ 
 
 IJut although by the circumstances of His liuiiian 
 birth He took His })lace in the midst of it, He made 
 it quite clear that He did not intend to continue it 
 as it was. He constantly speaks of another kingdom, 
 with new laws deriving their force from His own 
 divine mission — His Church. 
 
 Nor does He leave us in doubt as to the relation of 
 the old theocracy to the new kingdom — either as 
 regards general laws, or particular points of detail. 
 The general law of the new kingdom is set forth in 
 the Sermon on the Mount." There we learn that 
 our Lord came not to destroy, not to sweep away the 
 old, but recognising its divine purj)ose as preparatory, 
 to fulfil it, to quicken and deepen it, to give life to 
 the dry bones,^ to put flesh upon them and breathe 
 His Spirit into them that they might live, to turn, in 
 fact, the old 'hedge of the Law' into a vital rule of 
 Christian life. 
 
 » See II. S. Holland, On Behalf of Belief , pp. 1S7 ff. 
 - S. Matt, v-vii. - Ezek. xxxvii. 5.
 
 128 SUNDAY 
 
 As regards the particular question of the Sabbath, 
 the teaching of our Lord is specially clear. It is 
 difficult to see how it could have been otherwise, if 
 His principles were to be understood by those to 
 whom He spoke. Owing to the exaggerated and 
 minute regulations with which the Sabbath had been 
 surrounded by the rabbis, it was necessary, as we can 
 see, that He should deal with the question in the 
 most unhesitating and decisive manner. 
 
 ' Its really important and reasonable restrictions 
 were buried under a host of regulations of the pettiest 
 description.'' The burden of those regulations it is 
 almost impossible for us to conceive. Take the follow- 
 ing as one instance out of many : — 
 
 ' The prohibition to tie or untie a knot was too 
 general, so it became necessary to define the species of 
 knots referred to. It was accordingly laid down that 
 a camel-driver''s knot and a boatman^s knot rendered 
 the man who tied or untied them guilty ; but R. Meir 
 said, " a knot which a man can untie with one hand 
 only, he does not become guilty by untying." A 
 woman might, however, tie on various articles of dress, 
 and also tie up skins of wine, and pots of meat. A 
 pail might be tied to a well by a band (fascia), but 
 not by a rope. R. Jehudah laid down the rule that 
 any knot might be lawfully tied which was not in- 
 tended to be permanent.'' ^ 
 
 ^ Dr. Sanday, in Hastings's Did. of the Bible, vol. iv. s.v. 
 
 Sabbath.
 
 I'KINCIPLES OK SUNDAY OBSERVANCE \-2'j 
 
 Six separate occasions are recorded l)y the Evange- 
 lists on which our Lord came into direct conflict 
 with Jewish prejndices in regard to these Sahhath 
 regulations, and recalled His hearers to the under- 
 lying revealed truth which they obscured. 
 
 The first occasion was when His disciples plucked 
 the ears of corn on the Sabbath : — 
 
 ' It came to pass, that he was going on the sabbath 
 day through the cornfields ; and his disciples began, 
 as they went, to pluck the ears of corn. And the 
 Pharisees said unto him, Behold, why do they on 
 the sabbath day that which is not lawful f And he 
 said unto them. Did ve never read what David did, 
 when he had need, and was an hungred, he, and they 
 that were with him ? How he entered into the house 
 of God when* Abiathar was high priest, and did eat 
 the shew-bread, which it is not lawful to eat save for 
 the priests, and gave also to them that were with him .'' 
 And he said unto them. The sabbath was made for 
 man, and not man for the sabbath : so that the Son of 
 Man is Lord even of the sabbath." ^ 
 
 Some words of Dr. Sanday, in which he show^s the 
 application of this teaching of our I^ord, may be 
 (juoted here : — 
 
 ' On its practical side it was essentially an institution 
 
 " made for man." Its intention was to give a rest 
 
 from laborious and engrossing occupations, and from 
 
 the cares and anxieties of daily life, and at the same 
 
 1 S. Mark ii. 23-28. Cf. S. Matt. xii. i-S; S. I.uke \l 1-5. 
 
 I
 
 130 SUNDAY 
 
 time to secure leisure for thoughts of God. The 
 restrictions attached to it were meant to be inter- 
 preted in the spirit, not in the letter. It had not 
 essentially an austere or rigorous character ; it was 
 never intended that actions demanded by duty, 
 necessity, or benevolence should be proscribed on it. 
 Its aim was rather to counteract the deadening influ- 
 ence, upon both body and soul, of never interrupted 
 daily toil, and of continuous absorption in secular 
 pursuits.'' ^ 
 
 The second occasion arose from our Lord healing 
 the man with the withered hand : — 
 
 ' He departed thence, and went into their syna- 
 gogue : and behold, a man having a withered hand. 
 And they asked him, saying. Is it lawful to heal on 
 the sabbath day '^ that they might accuse him. And 
 he said unto them. What man shall there be of you, 
 that shall have one sheep, and if this fall into a pit 
 on the Sabbath day, will he not lay hold on it, and 
 lift it out ? How much then is a man of more value 
 than a sheep. Wherefore it is lawful to do good on 
 the Sabbath day.' ^ 
 
 The third occasion was in connection with the 
 miracle wrought upon the woman with a spirit of 
 infirmity : — 
 
 ' And he was teaching in one of the synagogues on 
 the sabbath day. And behold, a woman which had a 
 
 ^ Hastings's Dictionary of the Bible, vol. iv. s.v. Sabbath. 
 2 S. Matt. xii. 9-12; cf. S. Luke vi. 6-9; S. Mark iii. 1-4.
 
 I'llINCirLES OF SUNDAY ()1JSER\ A NCE l.'Jl 
 
 spirit of infirmity eighteen years ; and she was howed 
 together, and could in no wise lift herself up. And 
 when Jesus saw her, he called her, and said unto her, 
 Woman, thou art loosed from thine infirmity. And 
 he laid his hands upon her : and immediately she was 
 made straight, and glorified God. And the ruler of 
 the synagogue, heing moved with indignation because 
 Jesus had healed on the sabbath, answered and said to 
 the multitude. There are six days in which men ought 
 to work : in them therefore come and be healed, ajid 
 not on the dav of the sabbath. But the Lord 
 answered him and said, Ve hypocrites, doth not each 
 one of you on the sabbath loose his ox or his ass from 
 the stall, and lead him away to watering.^ And ought 
 not this woman, being a daughter of Abraham, whom 
 Satan had bound, lo, these eighteen years, to have been 
 loosed from this bond on the day of the sabbath.^' ^ 
 
 The circumstance of His curing the man with the 
 dropsy supj)lied the fourth occasion : — 
 
 'It came to pass, when he went into the house 
 of one of the rulers of the Pharisees on a sabbath 
 to eat bread, that they were watching him. And 
 behold, there was before him a certain man which had 
 the dropsy. And Jesus answering spake unto the 
 lawyers and Pharisees, saying. Is it lawful to heal on 
 the sabbath, or not ? But they held their peace. And 
 he took him, and healed him, and let him go. And 
 he said unto them, AVhich of you shall have an ass or 
 
 1 S. Luke .xiii. io-i6.
 
 132 SUNDAY 
 
 an ox fallen into a well, and will not straightway 
 draw him up on a sabbath day ? And they could not 
 answer again unto these things/ ^ 
 
 The fifth occasion arose as a sequel to His healing, 
 at the Pool of Bethesda, a man who had been ill for 
 thirty-eight years : — 
 
 ' A certain man was there, which had been thirty 
 and eight years in his infirmity. When Jesus saw 
 him lying, and knew that he had been now a long 
 time in that case, he said unto him, Wouldest thou be 
 made whole ? The sick man answered him, Sir, I have 
 no man, when the water is troubled, to put me into 
 the pool : but while I am coming, another steppeth 
 down before me. Jesus saith unto him. Arise, take 
 up thy bed, and walk. And straightway the man was 
 made whole, and took up his bed and walked. Now 
 it was the sabbath on that day. So the Jews said 
 unto him that was cured, It is the sabbath, and it is 
 not lawful for thee to take up thy bed. But he 
 answered them. He that made me whole, the same 
 said unto me, Take up thy bed, and walk. They 
 asked him, Who is the man that said unto thee, Take 
 up thy bed, and walk ? But he that was healed wist 
 not who it was : for Jesus had conveyed himself away, 
 a multitude being in that place. Afterward Jesus 
 findeth him in the temple, and said unto him. Behold, 
 thou art made whole : sin no more, lest a worst thing 
 befall thee. The man went away, and told the Jews 
 
 1 S. Luke xiv. i-6.
 
 1'1UN( IIM.KS OF STNDAY ( )HSK R \AN(;K 138 
 
 that it was Jesus which had made him whole. And for 
 this cause did the Jews ])ersecute Jesus, because he did 
 these things on the sabbath. Ikit Jesus answered 
 them, My Father worketh even until now, and I work. 
 For this cause therefore the Jews sought the more to 
 kill him, because he not only brake the sabbath, but 
 also called God his own Father, making himself equal 
 with God.' ' 
 
 The sixth occasion was after Ills miracle pf restor- 
 ing sight to a blind man by anointing his eyes with 
 clay : — 
 
 ' Now it was the sabbath on the day when Jesus 
 made the clay, and opened his eyes. Again therefore 
 the Pharisees also asked him how he received his sifjht. 
 And he said unto them, He put clay upon mine eves, 
 and I washed, and do see. Some therefore of the 
 Pharisees said. This man is not from God, because he 
 keepeth not the sabbath. But others said. How can 
 a man that is a sinner do such signs ? And there 
 was a division amongst them.''" 
 
 From these })assages we can gather four leading 
 principles of our Lord's teaching about the Sabbath. 
 
 (a) He claims absolute authority with regard to it. 
 'The Son of man is lord even of the sabbath""^ 'The 
 Sabbath, being made for man's benefit, is administered 
 and controlled by man's Head and llepresentative.' * 
 
 (b) He demands ethical, not ceremonial obedience. 
 
 » S. John V. 5-i8. ^ S. John ix. 14-16. 
 
 ^ S. Mark ii. 28. * Swete, Commentary on S. Mark, I.e.
 
 134 SUNDAY 
 
 ' If ye had known what this meaneth, I desire mercy, 
 and not sacrifice, ye would not have condemned the 
 guiltless." ^ 
 
 (c) The Sabbath is relative to man's need. ' The 
 sabbath was made for man, and not man for the 
 sabbath.' ^ 
 
 (d) The eternal energy of God forbids us to inter- 
 pret rest as equivalent to idleness. ' My Father 
 worketh even until now, and I work.'^ 'That is to 
 say, the rest of God after the Creation, which the 
 Sabbath represents outwardly, and which I come to 
 realise, is not a state of inaction, but of activity, 
 and man's true rest is not a rest from earthly labour, 
 but a rest ybr divine heavenly labour.'* 
 
 II 
 
 But we have not yet reached the root of the matter. 
 Our Lord has been dealing, in the passages we have 
 considered, with the Jewish Sabbath ; we want to 
 know what He teaches about the Christian Lord's 
 Day. Our reading of Church history has shown us 
 that the two institutions are not identical, and that 
 the attempt directly to base the observance of Sunday 
 on the Fourth Commandment has always led to dis- 
 astrous results.^ We cannot, therefore, take the 
 
 1 S. Matt. xii. 7. - S. Mark ii. 27. ^ S. John v. 17. 
 
 ■* Westcott, Commentary on S. John, I.e. 
 
 " ' The true view appears to be that the Sunday is not siibstittited for 
 the Jewish Sabbath ; the Sabbath is abolished : and the observance of
 
 PKINCirLKS OF SUNDAY ( )1'.sI:KV ANCE 135 
 
 passages already considered as giving us any direct 
 teaching about our immediate subject. Wo must 
 look at the teaching of our Lord again, with a dif- 
 ferent aim and with a wider outlook. 
 
 Nothing is shown more clearly by a careful study 
 of the Gospels than the fact that the purpose of our 
 Lord's teaching is neither to restate religious obliga- 
 tions, nor to em])hasise any outward observance, but 
 something deeper and more vital, namely, to quicken 
 and direct the springs of inner life and character. ' I 
 came,' He said, ' that they may have life.' " 
 
 Let not any one suppose that this involves the 
 abolition of outward rules. Human nature being 
 what it is, rules are needed for moulding and guiding 
 the character, and shaping the life. That our Lord 
 does will to regulate our lives, that such regulation 
 is involved in the very idea of following Him, is suffi- 
 ciently evident to a reader of the Gospels : the change 
 in the nature of the regulation is the necessary out- 
 come of the change in the underlying principle. 
 
 We shall find as we study the Gospels three main 
 ])rinciples. 
 
 1. In the first place Jesus is Himself the centre of 
 
 the first day of the week is an analogotis institution, based on the 
 consecration of that day by our Lord's Resurrection, sanctioned by 
 Apostolic usage (Acts xx. 7 ; I Cor. xvi. 2), and accepted by the Early 
 Church . . . in a manner consonant with the higher and more spiritual 
 teaching of Christ, and to be observed in the spirit of loyal Christian 
 freedom, rather than by obedience to a system of precise statutes.' — 
 Dr. Sanday, in Hastings's Diet, of the Bible, vol. iv. s.v. Sabbath. 
 '^ S. John X. 10.
 
 136 SUNDAY 
 
 His own teaching, the object to which He continually 
 points His followers, ' Come unto Me ' is His cry ; it 
 is this that, more than anything else, makes His 
 position as a religious teacher unique. No other has 
 ever made such a claim, or held up himself as the 
 beginning and ending of his teaching. ' He preaches 
 above all and in all Himself; all radiates from Him- 
 self; all converges towards Himself.' Our Lord's 
 recorded teaching is penetrated by His self-assertion. 
 In His dealing with separate individuals His claims 
 are unbounded. ' He commands, He does not invite 
 discipleship.' He says ' Follow Me." No rival claim, 
 however strong, no natural affection, however legiti- 
 mate and sacred, may be interposed between Himself 
 and His follower. ' He that loveth father or mother 
 more than Me is not worthy of me.' He speaks of 
 Himself as the ' Light of the World,' the ' Bread of 
 Life,' the one 'Good Shepherd,' the 'Door of the Sheep- 
 fold,' the ' Vine.' He, and He alone, is the way to the 
 Father. ' No man cometh unto the Father but by Me.'^ 
 Now this claim puts His teaching on a different 
 footing from that of any other ' Prophet.' He does 
 not merely state abstract truths, or urge moral con- 
 siderations. He makes a demand which He, and He 
 only, has a right to make. He asks whole-hearted 
 love and surrender : ' Lovest thou Me ? ' is His ques- 
 tion ; the basis of disci2:)leship is obedience and per- 
 sonal surrender to His claim. So we find S. Paul 
 ^ Cf. Liddon, £.L. v. passim.
 
 rUlN'CirLES OF SUNDAY OUSEKXANCK l.'?7 
 
 calling himself ' a servant of Jesus Christ ' ; his 
 desire is that he ' niav know him and the power of 
 his resurrection/ The life of the Church too 
 is centred in llim ; Christians are 'in Christ,' and 
 Christ in them, they 'abide' in Christ and Christ in 
 them. 
 
 2. Our Lord's method of dealing with men is in 
 harmony with this. He does not attempt to change 
 the world by outward force, social organisation, or the 
 assertion of general principles, but by the regeneration 
 and progressive sanctification of human souls, individu- 
 ally and socially communicating vitality to them.^ It 
 is by the contagion of personality, and by the trans- 
 mission of character that He works. His own life is 
 consecrated for others' sakes ; " others will become 
 fruitful by the surrender of their lives to Him,^ and 
 to the working of His grace. 
 
 ' Secular systems work from without inwards. The 
 mission of the Church is to work outward from within. 
 Secular systems deal with men in masses. The mission 
 of the Church is to individual souls. Secular systems 
 attack crime against society. The mission of the 
 Church is to cure sin, the root of crime. 
 
 'Secondary agencies may remove temptation, and 
 limit the range of evil, by controlling its outward 
 exliibition ; but all this will not regenerate the world, 
 unless the recesses of the soul be reached ; and that, 
 
 1 Peahody, /esits Christ and the Social Questicit, ch. ii. p. S9. 
   Cf. S. John xvii. 19. ^ Cf. S. John xii. 24, 25.
 
 138 SUNDAY 
 
 and that alone, is the province of the Church of 
 Christ; ^ 
 
 3. The purpose of our Lord's earthly ministry is 
 the foundation of the Kingdom of God. From the 
 beginning to the end of it the kingdom is in view. 
 The first recorded words of His preaching, as of His 
 Forerunner's, are 'the kingdom of heaven is at hand.' 
 In one parable after another He develops various 
 aspects of the kingdom, revealing what it is and is to 
 be." In the very midst of His Passion He claims to be 
 a king : ' Thou sayest that I am a king.' ' My king- 
 dom is not of this world.' 
 
 The kingdom moreover is a living thing, under 
 the continual and ever-present rule of the King. ' Lo, 
 I am with you alway,' He says, ' even unto the end 
 of the world.' In the kingdom He Himself is ever 
 working, teaching, governing, uplifting lives by the 
 mysterious power of His Holy Spirit, ' the Spirit of 
 Christ.' 
 
 Ill 
 
 Having regard to these things, we are not surprised 
 to find that there is no express statement of our Lord 
 having laid down detailed regulations with His own 
 lips as to the observance of the Lord's Day, or of 
 His having uttered any Christian Fourth Command- 
 ment. The observance of a day of worship and rest 
 
 ^ Illingworth, University and Cathedral Sermons, pp. 219, 220. 
 2 S. Matt. xiii. passitn.
 
 riUNCIl'LlvS OF SUNDAY OHSEU\'AN( K ):!!« 
 
 miffht have been of little moral value had it htcn laid 
 upon the Church as an external obligation, instead of 
 being- the outgrowth of a living character, the utter- 
 ance and expression of Christian joy. Men observed 
 the first day of the week spontaneously and naturally 
 as the expression of the new life which they felt within 
 them, and it took its place amongst the institutions 
 of Christendom. We find therefore in the observance 
 of the day the result of the principles which we have 
 been considering. 
 
 Sunday will be observed bv those who are the 
 true chil(h"en of the kingdom, not only as an act of 
 obedience to the laws of the kingdom, but as a reason- 
 able act of personal devotion to their King. True, the 
 kingdom has its laws, and in this particular matter 
 has continually legislated as to the way in which the 
 day shall be observed ; for laws and regulations are 
 inevitable. But the obedience of the true children of 
 the kingdom will be no mere obedience to the laws, 
 but primarily an act of loyalty to the King. The 
 new life of the Christian will inevitably mount upward 
 to Ilim. ' If then ye were raised together with Christ, 
 seek the things that are above, where Christ is seated 
 on the right hand of God.' ^ 
 
 We find S. Peter exhorting his converts to 'show 
 forth the excellencies of him who called ' them ' out 
 of darkness into his marvellous liijht.''" For the 
 Christian must thus respond to the claim of (iod in 
 
 ^ Col. iii. I. 2 I s. Pet. ii. 9.
 
 140 SUNDAY 
 
 Christ ; the recognition of the claim will be the first 
 instinct of the man to whom the new life is a reality. 
 He cannot hold back from God, the ever Blessed 
 Trinity, that homage and devotion which is His due ; 
 he cannot but desire to deepen his union with the 
 Father through Him Who is ' the way, the truth, 
 and the life,"" ^ through Whom alone such union is 
 possible. But this is a claim which inevitably 
 demands the setting apart of a portion of his time. 
 Living as he does in a world distractingly full of out- 
 ward things, which make ceaseless calls upon his time 
 and energies, he is morally certain to ignore God's 
 claim if some definite part of his time is not conse- 
 crated to His service. It is just this consecration of 
 a portion of time to God which makes the reading of 
 the Fourth Commandment in the Holy Communion 
 service no empty unreality. Under the old dispensa- 
 tion the seventh day was ' set apart,' it was conse- 
 crated to God, just as the nation itself was, or the 
 sacred tribe of Levi, the priestly family of Aaron, and 
 the individual High Priest from that family. This 
 principle of consecration ran through the Jewish Law. 
 A sacred building, the Temple, was set apart, and 
 further within that the ' inner court," and again within 
 this inner court the ' Holy of Holies.' The firstfruits 
 of the harvest, the firstlings of the cattle were also set 
 apart — in Dr. Dale's words — ' consecrated men, con- 
 secrated property, consecrated space, consecrated time 
 
 ^ S. John xiv. 6.
 
 PRINCiri.ES OF SUNDAY' OHSKItVANC K III 
 
 declared that God still claimed the world as llis own, 
 and that in all the provinces of life He insisted on 
 beinir recofrnised as Lord of all.'' 
 
 'r> "^^^"e-.' 
 
 IV 
 
 It will be well at this point to state the conclusions 
 to which the principles detailed above seem to lead 
 us : in the cha|)ters which follow they are more fully 
 developed. 
 
 1. The life of the Christian will express itself God- 
 ward in the form of worship. This will of necessity 
 involve the consecration of a definite portion of his time. 
 
 2. Sundav will be a day of rest, for the pur})ose 
 of individual development. Our Lord sanctified Him- 
 self for us ; He would sanctify individual lives for the 
 world. The new life therefore must be allowed to 
 grow. But spiritual growth goes on in (^uiet — 
 « Your life is hid with Christ in God.' ' The word ' 
 is easily ' choked,' easily ' becometh unfruitful ' ; the 
 Christian soon niav lose his consciousness of union 
 with Christ. Sunday therefore will not only be 
 the overflowing expression of love to God, but 
 an opportunity for the deepening of character. 
 Without this a man will never learn, as he ought, 
 to say with the Apostle ' to me to live is Christ " ; 
 ' I live ; and yet no longer I, but Christ liveth 
 in me.' 
 
 ' Dale, Ten Commandments, pp. 95, 96.
 
 142 SUNDAY 
 
 3. It will be a day for promoting the interests of 
 the kingdom of God and of service for others. Our 
 Lord works in and through the individual, but always 
 treats the individual as an integral part of the Body 
 — the Church, of which he is made a member — as 
 one in vital relation to the whole Body and to each 
 member of it, and in consequence responsible for doing 
 his share in promoting its growth. 
 
 The individual and the kingdom are to grow to- 
 gether : ' the kingdom an unfolding process of social 
 righteousness to be worked out through individuals ; 
 the individual prompted to his better life by the 
 thought of bringing in the kingdom.' ^ Thus the 
 advancement of the kingdom of God must be near 
 to the heart of all its true children, of all who pray 
 ' Thy kingdom come,' 
 
 Nor is it only in what we may call the direct 
 advancement of the kingdom that such service is to 
 be rendered : any unselfish use of the day must be in 
 accordance with the mind of Him Who said ' ought 
 not this woman . . . whom Satan had bound . . . 
 to have been loosed from this bond on the day of the 
 Sabbath ?'''^ A selfish use of the day would not be 
 a Christian use ; a narrow, individual religion cannot 
 be the religion of Jesus Christ. ' By this,' He said, 
 ' shall all men know that ye are my disciples, if ye 
 have love one to another.' ^ 
 
 1 Peabody, ta supr. p. 102. '^ S. Luke xiii. 16. 
 
 3 S. John xiii. 35.
 
 PRINCIPLES OK SUNDAY OiiSKUVA NCE 143 
 
 This idea wus foreshadowed clearly enou^^h in the 
 Sabhath re<^ulation : ' So far as wc can trace the 
 Sabbath back among the Hebrews it was a day sacred 
 to Jehovah, and also a dav . . . marked by cessation 
 from labour in the house ami in the (ield : it had thus 
 essentially a philanthropic character, the duty en- 
 joined on it, as W'ellhausen has said, being less that 
 the Israelite should rest himself than that he should 
 give others rest/ ^ 
 
 The manner in which the Lord's ])eoplc keep the 
 Lord's Day must illustrate this principle. There must 
 be no selfish isolation, no narrowing down of sym- 
 pathies. As members of a Body, Christians will 
 recognise '" the necessity of corporate worship, the 
 appointed means by which the Body makes its voice 
 heard before God. Finally, the (juiet and rest which 
 the day affords will be utilised in making other 
 people's lives better, or at least happier.^ 
 
 II: will scarcely be denied that a Sunday such ;us 
 this, a day for looking upward, inward, and outward, 
 a day for fulfdling our obligations to God, ourselves, 
 and our neighbour, would be a thing of reality and 
 power. In its outward form it would express the 
 root princi])les of the new life ; and the more vigorous 
 
 ^ Dr. Sanday, Hastings's Dictionary of the Bible, vol. ii. p. 621, 
 s.v. 'Jesus Christ.' - See p. 23, and cf. I Cor. xii. passim. 
 
 ^ Appendix A, pp. 268, 270. For the recognition of this claim in 
 Christian history, see some interesting references to laws ordering visits 
 to prisons to be made on Sunday, in Smith and Cheetham's Diet, of 
 Christian Autiq., Art. ' Lord's Day,' p. 1047. (iSSo.)
 
 144 SUNDAY 
 
 the life, the more obvious will be its manifestation. 
 Where the life is real, Sunday will be real ; where 
 the life is unreal, Sunday will either not be observed 
 at all, or if observed it will have sunk to the level 
 of a mere ordinance, an external obligation, retained 
 only from old use and custom, having no inner 
 meaning of its own. 
 
 In brief, recognising the personal claim of Christ, 
 we must find time for worship ; in view of the need of 
 our own individual development we must rest ; the 
 furtherance of the kingdom of God being a necessary 
 part of every Christian life, we must in some way 
 make opportunities for service. Worship, rest, and 
 service must find their place in every life. The main 
 purpose of the chapters which follow is to show that to 
 this end the observance of the Lord's Day is essential. 
 
 NOTE 
 
 The preceding pages of this chapter have been an attemjit 
 to indicate what may be called the philosophy of Sunday 
 observance ; to sliow how (like every other part of Christian 
 life) it stands in an essential relation to the Incarnate Christ. 
 It may be well to close this portion of the enquiry by briefly 
 summarising the reasons which make the keeping of Sunday^ and 
 indeed certain methods of keeping it^ a clear Christian duty. 
 
 1. The Ten C'ommandments contain the moral law for man ; 
 not only for the Jewish nation, but for all men to the end of 
 time ; their obligation is universal and permanent. They are 
 part of the Divine treasure which Israel was elected to hold in 
 trust for humanity. Of these^ the particular lesson of the 
 Fourth Commandment is that our time belongs to God, and its
 
 IMUNCIPLKS OF ST'NDAV OHSERVANCE ur, 
 
 particular obligation is the duty of the special dedication of a 
 part of our time to God. The jirinciple, then, is permanent.' 
 
 2. The Mdsaic Law tjave particular effect to tliis principle for 
 the Jews by (a) appointing the Saiibatli Day ; (/') laying down 
 the manner of its observance. These regulations were tem- 
 porary; they were a particular application of a permanent 
 obligation. 
 
 o. \\'lien the Christian Church faced this abiding obligation, 
 it was no longer bound by the special requirements of Judaism, 
 but made its own regulations : — 
 
 (a) It made Sunday the holy, consecrated day. 
 
 (A) In spite of all variations at different times, and in different 
 places, it may justly be said that the whole Church is com- 
 mitted to the following obligations binding on Christians as 
 Christian law : — 
 
 (i) To attend worship themselves and to see that others have 
 opportunity to do the same. 
 
 (ii) To avoid unnecessary work themselves. 
 
 (iii) To protect others from unnecessary work. 
 
 ^ See Appendix C.
 
 CHAPTER VI 
 WORSHIP 
 
 We have seen in the previous chapter that in dealing 
 with the question which we have in hand, we must 
 necessarily go back to fundamental principles, that 
 since the whole relationship of God to man, and of 
 man to God is involved, we cannot be content 
 with looking at the matter merely in its historical 
 aspect, or from the point of view of physical and 
 mental development. 
 
 The most natural expression of a vigorous Christian 
 life will be found in worship ; the true Christian will 
 inevitably ' show forth the excellencies of him who 
 hath called him into his marvellous light.' ^ 
 
 It is easy to ignore this relationship of God to 
 
 man ; but life goes fatally wrong if we do so. ' Thou 
 
 hast made us for Thyself,' ^ said S. Augustine ; and 
 
 he was but expressing a truth which underlies Old 
 
 and New Testament alike. 
 
 ^ I S. Peter ii. 9. " Confessions, ch. i.; Migne, torn. iv. col. 661. 
 146
 
 wo 11 SHIP N7 
 
 God is the Eternal I AIM, all-sufficient, ncc(lin<; 
 iiothin<^; yet, in His infinite love He vouchsafes to 
 call into bein<»- rational creatures, capable of knowinfj 
 Him, of responding to His love, of giving Him thtir 
 wills. 
 
 The Old Testaiiiont is the record of the yearning 
 of Almighty God over His children: 'God rising uj) 
 early and sending "; God devising means to bring His 
 banished liome. Israel is God's son ; Israel is God's 
 bride ; for Israel to forget God is adultery. God cries 
 to Israel, ' O my jieople, what have I done unto thee .'' 
 and wherein have I wearied thee ? testify against me.''^ 
 
 To the Christian this yearning love of God comes 
 with an even stronger appeal than to the Jew, for he 
 has before him its fullest revelation in the Incarna- 
 tion : — ' God so loved the world that he gave his 
 only begotten Son ' ; God ' spared not his own Son." 
 It is spoken of by our Blessed Lord again and again : 
 under the figure of the shepherd seeking the lost 
 sheep, the patient search of the woman for the lost 
 coin, the eager response of the Father to the return- 
 ing prodigal. It is taught in His w'ords to rebellious 
 Jerusalem : ' How often would I have gathered thv 
 children together, even as a hen gathereth her chickens 
 under her wings, and ye would not ! "■ " 
 
 The Apostles drive the idea home : ' Ye are not 
 your own ; for ye were bought with a price : glorify 
 God therefore in your body."' It is a commonplace 
 
 ^ Mic. vi, 3. - S. Matt, xxiii. 37. ' i Cor. vi. 19, 20.
 
 148 SUNDAY 
 
 of the New Testament that as Israel of old was in a 
 special sense God's people, so is the Church now. 
 Such should be Christian teaching — that God's claim 
 upon His creatures is absolute, and that the claim, so 
 far as man is concerned, cannot be satisfied without 
 worship. '^ 
 
 But there is the converse truth of the relationship 
 of man to God. When S. Augustine says, ' Thou 
 hast made us for Thyself,' he also says, ' the heart 
 knoweth no rest till it finds rest in Thee.' 
 
 The heart of the wise man desires fulness of life — 
 a balanced and healthy activity of every faculty directed 
 towards its true end. Yet many miss it, are stunted, 
 atrophied, or abnormally developed in one department 
 of their nature at the expense of the rest. There is 
 the athlete who has never given his brain a chance ; 
 the intellectual man whose brain is developed at the 
 expense of his physical powers and health ; the man 
 who has developed every other power, physical and 
 intellectual, but has wholly forgotten that he is a 
 spiritual being, who in his devotion to reason forgets 
 that his capacity of ' seeing him who is invisible,' 
 and of knowing the things of God, is the highest 
 development of reason itself, enlightened by the 
 Holy Spirit of God. No amount of intellectual or 
 physical development, however excellent and good 
 in themselves, can ever of themselves lead to fulness of 
 life, or end in anything but disappointment. 
 
 ^ S. John iv. 23.
 
 WORSIIFI' 140 
 
 It is iiiiiinlv forjxctf Illness of this fact tiiat causes 
 the strange unrest wliich we find in so many lives 
 to-day. 'Who will show us any good ? ' is no less 
 coninion a cry, though it may be worded differently, 
 than it was in the days of the Psalmist. In one form or 
 another the question is reiterated, ' Is life worth liv- 
 ing ? "■ And there can be but one answer if no account 
 is taken of the highest, the spiritual element of life. 
 
 Man is created in God's image ; we must bring 
 ourselves back to this fact again and a<i;ain — the old 
 fundamental truth that we learnt, and, may be, failed 
 to grasp, when we were children. 
 
 This truth is needed for the solution of the riddle 
 of life ; the forgetfulness of it accounts for the unrest 
 which is so prevalent ; the remembrance of it throws 
 light upon the fact that man, however much he may 
 endeavour to hide the fact from himself, is a being 
 full of cravings which nothing in this world can 
 satisfy. 
 
 Treat man as anything else but a sj)iritual being, 
 made for God, ' made in His image to witness Him,' 
 and your analysis must fail. It is strange indeed that 
 any man should wish to deny the fact of his spiritual 
 nature, for it is this which constitutes his true dignity. 
 All physical gifts are relatively transient, man's true 
 greatness lies in his relation to God, in the fact of 
 his divine kinship, and the infinite possibilities there- 
 in contained. 
 
 'Man became a living soul ' — a soul, not a bodv.
 
 150 SUNDAY 
 
 The body does not condition the soul, but the soul the 
 body. Man possesses a body indeed ; but it is the 
 soul, not the body, Avhich makes him to be what he is. 
 Whatever his physical antecedents may have been, 
 of the origin of his soul at least there can be no 
 question in the mind of a Christian, viz., that it came 
 to him from the hand of God — as a special gift — and 
 that it, rather than his body, constitutes him 'man.' 
 To classify man with the animal world because of his 
 body would be as great a mistake as to classify him 
 with the angelic world because of his spiritual nature. 
 So Plato says that man is ' a soul invested with a 
 body,' and S. Augustine that he is a ' rational soul 
 using an earthly and mortal body.' ^ 
 
 It has ever been the belief of the Catholic Church 
 that after his creation man was endowed with a 
 further gift, made ' partaker of the divine nature,' 
 by an inbreathing of the Holy Sjjirit of God. God, 
 Who knew whereof man was made, could not have left 
 him without infusing into him light and power to 
 enable him to walk in the right way. In effect, 
 man was ' clothed with righteousness,' indwelt by the 
 Holy Spirit, Who acted as ' the bridle of his lust.' 
 It was in the strength of that Holy Spirit that he 
 was to attain to the ' likeness ' of God. ' Let us make 
 man,' God said, ' in our image, q/icr our likeness.' 
 As created in the image of God, ' that image calls 
 upon our will and desires to seek His likeness ; yet 
 1 Quoted by UUathorne, Endowments of Man, p. il.
 
 WOKS II II' ir,! 
 
 unless God gives us the power, we can never ascend lo 
 His likeness by our own strength. He makes us to 
 be like Ilim by giving us the power to become like 
 Ilim. But He has left to us the task of developing 
 in ourselves that likeness.'^ It is with the Christian 
 now, as it was with Adam of old, in whom bodily 
 creation was succeeded by the infusion of the life of 
 grace. To the Christian now God has ' added all 
 things that pertain unto life and godliness'';" he is 
 lifted up into the supernatural life of grace ; over and 
 above the many wonderful gifts which he possesses as 
 man — gifts of memory, intellect, will, he is 'endued 
 with heavenly virtues ' ; his whole being is changed, 
 he is a ' new creature,' and, in a manner, so far as 
 that is possible for man, he is made divine. In Adam 
 the Holy Spirit came to dwell in an unfallen nature, 
 to guide an undamaged will ; in us He comes (for 
 through the Incarnation of our Lord this has been 
 made possible) to right what is wrong, to bring back 
 a fallen nature into the path of holiness.^ 
 Man is made for God. 
 
 ' Made because that Love liad need 
 Of something irreversibly 
 Pledged solely its conteut to be.'* 
 
 A house is a worthless thing if there is no one to 
 inhabit it, a book if there is no one to read it, a 
 
 ' Cf, I S. John iii. 3 : ayvi^-ei. - 2 S. Pet. i. 3. 
 
 ^ Cf. Ullathorne, Endowments of Man, lect. i. ii. 
 
 ■* Robert Browning, Johannes Agricola in Mcditaticn.
 
 152 SUNDAY 
 
 picture if no eye will see it ; so man is inexplicable if 
 God is not the ultimate end of all his inborn, rudimen- 
 tary instincts. 
 
 Those who have gone through the necessary ex- 
 perience know that it is when a man finds God that 
 ' the fret and aimless stir ' goes out of life, that then 
 peace and quiet come. ' Join thyself to eternity,' says 
 S. Augustine, ' and thou shalt find rest.' ^ The more 
 we submit to the unchangeable truth, v/hich is the 
 will of God, the more we share in the changelessness 
 of Him who is semper agens, semper quietus, the more 
 our spirits are united with eternal things, ' the more 
 we reflect the unchangeable peace of eternity, and the 
 less subject we are to the fi-etful things of time."' 
 
 In brief : ' When a man adheres to God he is some- 
 thing, when he departs from God he is nothing."*^ 
 Without that which is the end of his existence he is a 
 failure. ' Man being in honour hath no understand- 
 ing : but is compared unto the beasts that perish.' ^ 
 
 We may illustrate this in a very simple way. As 
 a rule it is true that bad men hate solitude, that 
 really devout men love it. The devout man, to 
 whom God is everything, who knows that in God ' he 
 lives and moves and has his being,' is never so little 
 alone as when he is alone ; it is then that his spirit 
 can rise, unimpeded by outward companionship, to 
 the one Being who is his very life. But the bad 
 
 ^ Quoted by UUathorne, ut supr. p. 392. 
 
 - S. Aug. in Ps. Jxxv. § 8. ^ I Ps. xlix. 20.
 
 \v()Rsnii' ir.n 
 
 iiiiin is iiiiscr;il)k' wlicn alone. Ilis hcaii imiiiioI Ittd 
 iij)oii itself^ — -it was never nieanl to do so. Tlicrefore 
 solitary conHnenient has driven many a man inatl. 
 
 'Thou hasl made us for Thyself, and the heart 
 knoweth no rest till it find rest in Thee"' — these 
 words sum the matter up : they throw a Hood of 
 light on liuman life, its ]mzzles and mysteries, its joys 
 and sorrows. For if what has been affirmed is true, 
 many things otherwise inexplicable fall into jilace. 
 The baffling mystery of evil, the sorrows which we 
 can neither comfort nor explain away, the lives which 
 seem valuable yet are snatched away so soon, those 
 which seem worthless allowed to linger on and appa- 
 rently to cumber the ground ; even if all these do not 
 find an actual explanation, yet at least we can discern 
 the infinite love and wisdom which lies behind them 
 all, if we steadily keep before us the fact of the end, 
 remembering that ' all things work together for good ' 
 — remembering the one ' far-off divine event ' to which 
 all creation moves. ^ 
 
 IT 
 
 There is much in the present condition of religion 
 
 in Enjrland to sadden the hearts of those who loncj 
 
 to see the mass of the English people drawn to God. 
 
 The great majority of the ])oor, when they come to 
 
 live in a town, lapse into indifference, and give up the 
 
 ^ See note in Dr. Westcott's Commetitaiy on the Epistles to the 
 Hehrews, chap. i. ver. 3, on the words, ' Upholding all things by the 
 word of His power.'
 
 154 SUNDAY 
 
 habits of worship to which they have been accustomed 
 from childhood ; and many of the rich who go to 
 church in the country never think of doing so in 
 town. These facts seem to imply that true principles 
 of worship have little real hold on the rich or poor 
 in our land ; they appear to be an evidence that men 
 have forgotten the love of God and the response due 
 to Him. If there were any real sense of duty or 
 obligation in the matter, men when they come into 
 a town would discover the nearest church as easily 
 as they do the nearest public house, or the most con- 
 venient club. The facts seems to imply that the 
 habit of public worship, which certainly did prevail 
 more in the last generation than in this, must have 
 been largely a ' fear towards God . . . taught by the 
 precepts of men,"" rather than obedience to a primary 
 law of God. Had men then realised the absolute 
 duty of devoting a portion of time to the worship of 
 Almighty God, and done it as a duty which they 
 loved, things could never have come to the present 
 pass. There is too much reason for fearing that 
 church-going has been in great part a following of 
 fashion ; that, for instance, the custom of the rich 
 attending church in the country has been because 
 there it is ' the thing, ' because ' every one does it 
 and one can't be peculiar,' because absence will be 
 noticed, or, it may be, because in the quieter and 
 less urgent life old associations have more force, and 
 a man does not care to give up what he has done ever
 
 WOKSHIP 155 
 
 since as a iliilcl he knell In lii> inotlier's side in 
 church. 
 
 In saying this it is not intended to imply tliat the 
 average Englishman is godless, but that true ideas of 
 what worship means have lost their hold on him. 
 
 The Englishman of the ordinary type is by no 
 means godless ; indeed few things are more remark- 
 able than the place which religion of a vague kind 
 has in his life, although it has so little hold upon his 
 understanding. He resents the idea that he does not 
 care about it ; he says his prayers, he reads his Bible 
 at home. We know how much latent religious feeling 
 comes to the surface at any time of great national joy 
 or sorrow. Indeed one sees it everywhere. No one 
 who goes, for instance, to church on a Sunday morn- 
 ing, in any holiday resort, can imagine that religion 
 has lost its hold. This shows us what hopeful material 
 there is at hand to work upon, and how much more 
 might be done if only peojile were more fully taught. 
 
 Indifference and ignorance account for an immense 
 pro})ortion of the apparent irrcligion that exists. 
 ' My people perish for lack of knowledge."' If people 
 had been more carefully taught the principles of 
 worship when thev were children, thev would, gene- 
 rally speaking, hold to them all their lives. Many 
 of our people, religious at heart, religious in the depth 
 of their being, religious in the shy reserved manner of 
 the English, are neglecting to give to Almighty God 
 ' the honour due unto his name.' withholdinfr from
 
 156 SUNDAY 
 
 Him that by which He might be glorified, and thereby 
 also stunting and weakening their own lives, failing 
 to let in the sunlight that would gladden them if 
 worship were to them what it might be. Contrast 
 with this picture the masses of country folk who may 
 be seen in some far-off' Swiss or Tyrolese valley, turn- 
 ing out in the early morning, filling the churches to 
 the doors ; even, on a great festival, overflowing into 
 the streets, in their simple and beautiful devotion. 
 It is easy to sneer at such worship as superstition — 
 may be it is a kind of superstition that is more 
 pleasing to God than the cold indifference of which we 
 see so much in our own land. 
 
 It may be said that the clergy are to blame for 
 the existing state of things in England ; but how far 
 the responsibility rests on them it would be rash to 
 attempt to say. It is true that many of them were 
 brought up to go to church with nothing but the 
 dimmest notion of why they should go, or what 
 worship means ; and even when the time of prepara- 
 tion for the ministry came some of them received but 
 scanty enlightenment. They were set to lead the 
 devotions of their people, to represent them at the 
 altar, but had little realisation of what they were 
 doing. So it is perhaps not much to be wondered 
 at if sometimes the clergy have failed to teach 
 adequately the meaning of worship, or to set forth its 
 high ideal. 
 
 But there is another reason which explains much.
 
 wo us Mil' 157 
 
 The spirit of the ape is (uit ot haiinonv with Hit 
 highest ideas of worship. It is an unwelcome task 
 to criticise any well-meant efforts to win the masses 
 of our population ; hut there must he serious danger 
 in the modern tendency to degrade the services of the 
 Church to the level of a variety entertainment. 
 Some years l)aclv there was a clever skit in the 
 MontJilij Packet in which the vicar of a parish and 
 his organist were represented as discussing what they 
 should do next Avith a view to attracting and interest- 
 ing the people. They had tried everything, including 
 five-minute services and organ recitals of the most 
 alluring kind. At last in despair the curate suggests 
 ' Let us try a little religion.' That is a hint that 
 some of us might take now. In our anxiety to 
 attract and interest, we have forgotten that at heart 
 those we are trying to win are s})iritual beings, that 
 a 'holiday Sunday' will never last, that no amount 
 of music, or lectures on social subjects, or ' Pleasant 
 Sunday Afternoons" will satisfy the cravings of their 
 immortal souls ; that although they may not be able 
 to express it, men want something deeper and better, 
 and do not respect us for angling with such bait as 
 this, and moreover that, even if they come to such 
 services, their lives are not really touched. "We may 
 go deeper, and say that such unspiritual methods are 
 wholly contrary to the methods of our Divine Lord 
 and Master. In His earthly ministry His object 
 throughout seems to have been, not to attract the
 
 158 SUNDAY 
 
 crowds, although indeed He often did, and at times 
 may have wished to do so, but to make the few 
 thorough.^ His work was thoroughly to win the few, 
 and so to lay a sure foundation ; His purpose was to 
 get down to the roots of character, teaching men, 
 changing them, making them fit instruments for the 
 spread of His truth ; it was not until He had got 
 from S, Peter that great confession of faith, ' Thou 
 art the Christ the Son of the living God,'^ that He 
 could lay His foundation-stone. We may go further, 
 and say that a great part of His method was to repel 
 the careless and indifferent : ' Many believed on his 
 name, . . . but Jesus did not trust himself unto 
 them.''^ His teaching, by its depths, its mystery, its 
 stern demands on the life, held back those who were 
 not really in earnest ; He was continually sifting out 
 those who were not loyally and sincerely accepting 
 Him and His words. Would that this could be 
 borne in mind nowadays ! The object must be, not 
 to fill the churches with crowds which will disappear 
 when a change of j)cr,sonncl takes place, but to lay 
 deep foundations, to build up (' edify ') those who 
 come ; never forgetting the missionary side of the 
 work, never allowing ourselves to be interested in the 
 few alone, but at the same time remembering that the 
 best of all missionary work will be done by the faithful 
 — by the ' red hot centre.' ' He appointed twelve, 
 
 1 H. S. Holland, Creed and Character, Serm. iii. 
 
 2 S. Matt. xvi. l6. '^ S. John ii. 23, 24.
 
 WORSHIP IV.i 
 
 that they nii^ht be with him aiui that he iiiio;ht 
 send them forth to prcacfi." These words must 
 colour our ideas of the work of the Christian ministry. 
 
 It may be well to speak of a peril which is at 
 times a real one, of elaborate ceremonial without any 
 foundation of teaching. It is hard to imagine any- 
 thin<'- less likely to make good Christians than that. 
 Vestments, incense, music are nothing without a deep 
 faith, without penitence. God preserve us from such 
 unreality ! It is however a duty to give men as 
 dio-niHed and beautiful a form of worship as they 
 are able to profit by ; there exists in all of us, in 
 greater or less degree, an wsthetic sense which must 
 be intended to find its exercise, indeed to find its 
 hiilhest exercise, in the service of God ; those who 
 know best the lives of the very poor, the utter absence 
 of beauty in their surroundings, and the dull monotony 
 of their daily work, will untlerstand the need of such 
 an element in their lives as a dignified form of 
 worship can supply. 
 
 So long as careful teaching as to faith and practice 
 is cfiven, we need not fear that terrible condemna- 
 tion which the Prophets of Israel continually uttered 
 against the superficial and unreal worship of the Jews." 
 A magnificent ceremonial is safe when it is the 
 genuine expression of an inner life, but a true spirit 
 of worship will never be secured where there is no 
 thorough teaching. Too many sermons are exliorta- 
 
 ' S. Mark iii. 14. -e.g. Is. i., 11 ff.
 
 160 SUNDAY 
 
 tions and nothing more, with no solid basis of 
 instruction in them at all : 'A few texts floating 
 here and there in the turbid wash of your own feeble 
 fancies,'^ 
 
 Men must learn what worship means — that it is 
 giving, not getting, and that ' it is more blessed to 
 give than to receive/^ They must learn that we, 
 God's creatures, owe worship to Him as the firstfruits 
 of all our powers ; that man is the High Priest of 
 creation : ' the world's High Priest, who, made one 
 with it by a like nature, by a common kinship, by 
 closest ties of creaturely being, passes up from and 
 before the eyes of that waiting world, within the veil, 
 outside which it remains bowed in silent awe, and in 
 earnest expectation — passes in, and up the steps of 
 neighbourhood to God, the steps of thought, and medi- 
 tation, and reflection, and memory, and fear, and love 
 — until, within the Holy of Holies itself, in the name 
 of all God's creatures, he does the things of God, he 
 swings the censer of praise, he carries the offering, 
 he stands and bows himself before that high altar, and 
 ministers the service of praise and thanksgiving.' ^ 
 
 Worship is a first charge upon us — ' my duty 
 
 towards God is to worship Him.'* Worship, in its 
 
 more limited sense of praise and adoration, is purely 
 
 unselfish. Thanksgiving is a part, and a most 
 
 ^ Quoted from an unpublished address by Bishop S. Wilberforce, in 
 Lectm-es on Pastoral Work, Bp. Walsham How, p. iii. 
 
 - Acts XX. 35. 3 H. S. Holland, Logic ami Life, p. 106. 
 
 •* Church Catechism.
 
 WORSHIP ici 
 
 important part of worship, but into our thanksgivings 
 there enters the thought of what God has done for 
 us. When we praise and adore God, self is forgotten, 
 and we worship Him ; imply because of what He is. 
 Further, the lesson which God taught the Jews of 
 old needs emphasising now — that a worshij) of our 
 own devising is displeasing to Him. The worship 
 which Jeroboam instituted was rejected, not because 
 it was intentionally schismatic, or idolatrous, but 
 because it was ' after his own heart ' ; it was self- 
 chosen. The same holds good in regard to the cere- 
 monial of worship. The elaborate ceremonial regula- 
 tions given by God to the Jews must at least have 
 meant this, that the methods and ways by which man 
 was to approach his Maker nnist not be of his own 
 choosing, and that however little we may think of 
 the importance of the details of worship, they are by 
 no means unimportant in the eyes of God. 
 
 HI 
 
 The more carefully we study the history of religion, 
 whether in the Bible, or outside it, the more con- 
 vinced we become that the divinely appointed method 
 of approach to God has ever been ' Sacrifice.' The 
 words of the Psalm express a great truth, ' Gather 
 my saints together unto me ; those that have made a 
 covenant with me by sacrifice.' ^ 
 
 ' r- 1. 5- 
 I.
 
 162 SUNDAY 
 
 We ' have an altar ' in the Christian Church, and 
 we have in the Eucharist the appointed Sacrifice ; but 
 many have had difficulty in grasping what is meant 
 by the use of the term Sacrifice in this connection. 
 They have found it almost impossible to get through 
 the outward and visible associations of the word to 
 its inner realities, to see for instance how the animal 
 sacrifices of the Old Testament can come into the 
 same category with the mystical sacramental Offering 
 pleaded on the Altar of the Christian Church. So 
 deeply imbued are they with the idea of sacrifice being 
 something external and visible, that they cannot realise 
 that the Old Testament sacrifices were types, and that 
 in the Eucharist we possess that which fulfils to the 
 utmost its true conception. 
 
 Sacrifice, even in its most simple and crude form, is 
 an expression of yearning for the Personal Living 
 God. This yearning of man's heart for fellowship 
 with Almighty God is one of those deep truths of 
 human nature on which all religion is based. It 
 underlies the restless misery of a burdened conscience, 
 and explains the craving for forgiveness which cannot 
 be satisfied by any earthly means and refuses to be 
 stifled. 
 
 ' Recent investigation has tended to show that at 
 least one deep root of sacrificial customs, if not the 
 root, is the idea of communion or common sharing in 
 a life believed to be divine. " We may now take it 
 as made out," writes Dr. Robertson Smith, " that
 
 w'Olls II I I' ir,3 
 
 throughout the Semitic field (the f^roup of races to 
 which the Jews heIon<ijed) the fundamental idea of 
 sacrifice is not that of a sacred tribute, but of 
 communion between the god and his worshijjpers 
 by joint particijiation in the living Hesh and blood 
 of a sacred victim." " The one point that comes 
 out clear and strong is that the fundamental idea 
 of ancient sacrifice is sacramental communion, and 
 that all atoning rights are ultimately to be regarded 
 as owing their efficacy to a communication of divine 
 life to the worshipper, and to the establishment or 
 confirmation of a living bond between them and 
 their God."'^ 
 
 So, too, S. Augustine defines sacrifice as " any act 
 that is done in order bv a holy fellowship to inhere in 
 God/^ Sacrifice, then, was the means by which the 
 yearning for God could be satisfied. It is true of 
 the Gentile sacrifices, but in the divinely ordained 
 system of the Old Testament it is more prominent. 
 To the Jews God revealed Himself as a holy God, and 
 as One Avho demanded holiness of those who would 
 have intercourse and fellowship with Him. The 
 ceremonial law of the offerings is from end to end in 
 all its elaborate arrangements a comment on the 
 words 'without shedding of blood is no remission."" 
 The words ' Be ve holy for I the Lord vour God am 
 holy ' expressed one of the deep, underlying principles 
 of the Old Testament dispensation. Constantly the 
 ^ Gore, The Body of Christ, pp. 12, 13. - Ibid. p. 19.
 
 164 SUNDAY 
 
 smoke of the sacrifices ascended before God, ,", per- 
 petual witness to the Jew of his sin and his njcd of 
 pardon. The sacrifice was that by which the broken 
 fellowship was renewed. The smoke ascending before 
 God represented God's acceptance of the sacrifice. 
 The meal upon the sacrifice for union Avith God was 
 its consummation. Part of the offering was eaten 
 by the priest and by the worshippers, part was con- 
 sidered to be the ' Bread of God.' ^ 
 
 Yet the system of sacrifice, while it expressed man's 
 need of God, at the same time bore witness to its 
 own imperfection, by the ceaseless repetition of the 
 same sacrifice, and by the obvious inadequacy of the 
 victims for their purpose.^ Its meaning and perfec- 
 tions were manifested when ' in the fulness of the 
 time ' there was offered upon the Cross the sacrifice 
 of the Lamb of God which taketh away the sin of 
 the world, ' Who made there, by His one oblation of 
 Himself once offered, a full, perfect, and sufficient 
 Sacrifice, Oblation, and Satisfaction for the sins of the 
 whole world. '^ 
 
 ' Christ died on the Cross as the great Sin-offering 
 to restore the broken communion between man and 
 God. In that supreme act of self-denying love, the 
 surrender of His Person and Life, He showed the 
 world the true meaning of sacrifice, the nature and 
 end of all sacrificial worship. All heathen and Jewish 
 sacrifices were thereby abrogated ; the offering of all 
 1 Lev. xxi. 6. - Cf. Hebr. x. 1-4. ^ Prayer of Consecration,
 
 WORSHIP It;.--, 
 
 alien and remote material borrowed fVoiu Lhu iiiiiiiial 
 kingdom, which is given over to man lor use, was set 
 aside. Man could not but bring such offerings before, 
 as shadows, substitutes and types of the one true and 
 availing Sacrifice, while the partition wall of sin still 
 stood between him and God, and the Divine iVIediator, 
 whose Person was the trua oblation, had not yet 
 appeared. But thenceforth, when God had bestowed 
 His highest and noblest Gift, there could be but one 
 offering, which enabled — nay obliged — men to give 
 all to God without division, mingling, reserve, or limit 
 of devotion, for the measure of their obligations is the 
 measure of His gifts.' ^ 
 
 The sacrificial system then centres primarily round 
 tlie Cross. The Cross throws its light back upon 
 the past and forward into the future. Whatever 
 sacrifice was offered in dimness and ignorance in the 
 light of primitive revelation, in far-off ages, gained its 
 value from this ; each sacrifice offered by a pious Jew- 
 found there its meaning and its explanation. 
 
 ' Our sacrifice of praise and thanksgiving ' also is 
 one with it, not indeed as those of old in tyj)C and 
 figure merely, but in spiritual reality. 
 
 'Heaven and earth are full of" God's 'glory.'' 
 If our eves could be opened and we could see the 
 heavenly realities we should find how literallv true 
 are the words ' with Angels and Archangels and with 
 all the Company of Heaven we laud and magnify 
 ' Dollinger, First Age of the Church, p. 239. (1S67. )
 
 166 SUNDAY 
 
 Thy glorious Name'';^ how truly the 'spiritual life is 
 around the earthly life.' 
 
 There is but one true Priest. He who stands to 
 minister on earth at the visible altar is but the 
 mouthpiece of the Great High Priest in heaven. Our 
 ascended Lord is ever offering in His glory that which 
 He offered in pain and suffering on the Cross : — not 
 in actual words, but by His Presence there as God 
 and Man, He is the propitiation for our sins.^ 
 
 We know that He is also present at our Altars as 
 our Offering — the antitype of all the victims offered 
 in sacrifice of old— the Lamb of God which taketh 
 away the sins of the world. The mode of the Pre- 
 sence is wholly beyond the ken of our senses, but 
 therefore is only the more real, as belonging to the 
 world of spiritual facts — the world which cannot pass 
 away — which is real as nothing tangible or earthly 
 ever can be.^ 
 
 The people, moreover, as they kneel in that 
 mysterious Presence, know that the priest at the 
 Altar is acting as the ministerial organ of the Body 
 — that his ministry is not independent, but that he 
 is voicing their worship.* Never once through the 
 
 ^ Preface in Holy Communion Service. 
 
 2 Cf. Rom. iii. 25. 
 
 ■■^ He is ' sacramentally present v/ith us by His own substance,' not 
 in any carnal way, but ' by that mode of existing, which, although we 
 can hardly express in words, ^/e may, through thought illumined by 
 faith, understand to be possible to God.' Quoted from Cone. Trid. 
 (Sess. xiii. c. i) by Forbes on Thirty-nine Articles, p. 554. 
 
 ■1 Cf. Moberly, Ministerial Priesthood, ch. iii.
 
 service does the priest say 'I ; it is always 'we/' 
 His priestly offering is the people's as well as his, 
 soiriethiiio- in which they must really take part, to 
 which they must be vitally united. So not only b\ 
 bodily presence, but by attention, response, and, 
 most important of all by devout communion, the 
 people, sharing by virtue of their 13a])tism antl C'on- 
 fh'mation the priesthood of Christ, take their part in 
 the sacrifice. 
 
 No thoughts of ours can, as we are at present con- 
 stituted, rise to the level of these unseen realities ; no 
 words of ours can express them adecjuately. * It is 
 evident that most of the truths relating; to the 
 'commerce'' of God with the soul are necessarily veiled, 
 and obscure to us in our present embodied condition, 
 since they can never be properly expressed in terms 
 of anything that falls under our senses — in terms of 
 the onlv language we are skilled in.' 
 
 Those who are humble enough to wait, and accept 
 the fact that an imperfect grasp of divine truth may 
 be, as far as it goes, entirely real, will to the utmost 
 of their power press on to a deeper knowledge of 
 Avhat lies behind the veil ; thev will learn to ' go in 
 and out and find pasture,' will find in the mysteries of 
 Christian worship access to the heavenly facts, which 
 they veil and reveal, an entrance into the 'heavenly 
 places ' which will enable them to look on life with 
 
 ^ Article in Revite- Atiglo -Rom nine, vol. ii. (1S96), pp. 148, 
 149-
 
 1G8 SUNDAY 
 
 very different eyes from those of men who live only 
 in the visible world. 
 
 Could we bring home these truths to the minds 
 and hearts of Englishmen to-day, we should do 
 much to restore a true observance of Sunday. Men 
 Avho believed them whole-heartedly and intelligently 
 would be unable to neglect the duty of Sunday 
 worship. As Sunday without worship has lost its 
 meaning to them, so Sunday with worship would bring 
 an unsuspected power and gladness into their lives. 
 
 There are, thank God, many places both in town 
 and country, where the heart is refreshed by the sight 
 of devout and reverent congregations coming together 
 to plead the Holy Sacrifice ; places where a high 
 standard of worship and devotion is taught and 
 practised. But for the most part our conception of 
 worship has suffered from the neglect of clear teaching 
 in the past as to the doctrine of the Sunday offering, 
 and from the failure af the clergy to set before the 
 people this service — the one service of our Lord's 
 own appointment — in its position of pre-eminence. 
 Until the revival of worship which followed upon 
 the Oxford Movement, the Holy Mysteries were 
 usually celebrated only monthly, more often quarterly, 
 or in many places even less frequently than that. 
 It must be admitted that still there are many parishes 
 where lamentably few opportunities of Communion are 
 given to the people. 
 
 The thought of the ]<]ucharistic service being the
 
 WORSHIl' k;!> 
 
 culminating act of the Churcirs worship luul, in the 
 Georgian era, practically disappeared. In emphasis- 
 ing the paramount need of Communion, the clergy 
 had overlooked the Catholic idea of sacrifice. No one 
 will be found to deny that actual particij)ation is the 
 highest j)iu-pose of the onlinance, or that only those 
 who are partakers of the Holy Communion habitually 
 are in the full sense 'partakers' of the sacrifice. But 
 in laying stress on the importance of Communion we 
 must be careful not to allow the sacrificial nature of 
 service to be forg-otten. It was largely due to the 
 dislocation of the Liturgy which took ])lacc in the 
 sixteenth century, when the act of Communion was 
 brought into special prominence, that the sacrificial 
 aspect came to be generally overlooked. 
 
 Thank God, much of this has been changed, and 
 the general tone is different. We have been roused to 
 a new sense of reverence towards the great Sacrament 
 of the Altar, and in some measure its sacrificial aspect 
 has been restored. 
 
 We need, however, at the present time to take a 
 further step forward. If English people are to be 
 brouo-ht to a risht and due observance of Sunday, 
 we must regain the balance of worship ; we must 
 make the Holy Communion service the central act of 
 the day. 
 
 Few traditions are more dee})ly engrained in the 
 minds of many devout English people than that of 
 Morning Prayer being the chief service of the Lord's
 
 170 SUNDAY 
 
 Day ; and it must not be forgotten that in such a 
 tradition there is much that is to be respected. The 
 service is an education in itself, and is most valuable, 
 especially in its recitation of the Psalter, which is the 
 heart of the offices. To use the Psalter, and to use it 
 frequently, in union with her Divine Head, is one 
 great work of the Church.^ That Morning Prayer 
 is, moreover, intended to be said in its proper place 
 before the principal Eucharist of the day, a reference 
 to the connection of the second morning lesson with 
 the Gospel for the day on S, Thomas's Day or on 
 Palm Sunday will show.^ We must take the greatest 
 care, while we emphasise the importance of the 
 Eucharist, not even to appear to derogate from the 
 true dignity of services which are the direct descen- 
 dants of the old ' day offices ' of the Church, and were 
 intended to accompany the principal service. It would 
 be an act of supreme folly to make light of or cast 
 aside those noble liturgical offices which contrast so 
 magnificently with modern popular devotions. It may 
 be borne in mind that people who have been present 
 at an early Eucharist are in no sense obliged to attend 
 a second time ; to do so may be to them a work of 
 supererogation as it may be a weariness to the flesh. 
 Moreover, though it is probably true to say that it 
 takes years for uneducated people to be taught fully 
 to appreciate Morning Prayer, or be brought through 
 
 ^ Cf. Benson, The War Songs of the Prince of Peace, vol. i. p. 5. 
 2 See Appendix M.
 
 it to the highest ideas of woishij),' yet for educated 
 people that service is of great value. When all has 
 been said, the fact remains that we have no right to 
 depart from that order which is clearly intended by 
 the Church," or to allow any other service to take the 
 place of the one divinely appointed act of worship.^ 
 To make the Eucharist the central act of worship on 
 the Lord's Day is obligatory on those who understand 
 and accept the princijiles of the Catholic Church ; and 
 it is fair to say that those who interpret the Anglican 
 formularies in the light of Catholic tradition are incon- 
 sistent if they do not do so. 
 
 It has been "wrong that in past days the great 
 majority of our })eople have been allowed to Hock out 
 of the church, as if they were excommunicate, in the 
 middle of the service, so that they know nothing of 
 the Holy Eucharist. It has been wrong that our 
 children have not been brought to the service ; we 
 have no right to keep them away. Our dutv is to 
 teach them carefully what the service means ; to help 
 them to join in it intelligently and so prepare them 
 for their future life as communicants. Dr. Millisan, 
 the well-known Presbyterian writer, in his book on the 
 Ascension of our Lord, says : ' Our children in Scot- 
 land remain in church during the celebration of the 
 Supper, because they are not strangers.'* It is diffi- 
 cult to see how, when the sense of the obligation of 
 
 ' See Appendix J. - See Appendix M. * See Appendix K. 
 * Milligan, T/ie Ascaision and Heavenly Piieslhood, p. 304, note i.
 
 172 SUNDAY 
 
 Eucharistic worship has so much died out amongst 
 us, the English people are to be won back unless 
 they learn as children what it means. That they 
 should come with their parents is the ideal way ; 
 but it may be necessary that they should be brought 
 in a body ; and it is not difficult to arrange, at least 
 where there is a fairly large staff of clergy, that one 
 of the services should be specially adapted to them. 
 Those who are most familiar with such services know 
 how great can be the devotion and reverence of 
 children. 
 
 This is not the place for entering into detail as 
 to the best method of carrying these principles into 
 practice ; the circumstances of each parish vary too 
 much. We must be infinitely patient in the methods 
 we use, and ready to recognise to the full the diffi- 
 culty that country people, and those who have been 
 brought up in old-fashioned ways, have in accepting 
 what is new to them. We shall never however restore 
 to the English people true ideas of worship till we get 
 back to its right position the great service of the 
 Church — the one service which after all is most 
 essentially Christian — the service which, as we find in 
 the Acts of the Apostles, was the distinctive act of 
 worship of the Lord's Day : surrounding it, as far as 
 may be, with its traditional accessories, appealing as 
 they do to the outward senses and bringing home 
 to men the greatness of the act in which they are 
 engaged. Many must know by experience how entirely
 
 \\'ORSFIIP 17.3 
 
 .'I mans idea of w{)r.shi|) is raised when once the 
 meaninf; of the Kucharistic service is realised.' With 
 true ideas of worshij) will come a better obser- 
 vance of the Lord's Day ; when once more men learn 
 that in this service they can focus their praise, 
 thanksgiving, penitence, and prayers, they will be 
 strongly attracted, and will need no more urging to 
 come to it. 
 
 * ]VIy duty towards God is to worship Him, to 
 give Him thanks, to put my whole trust in Him, to 
 call upon Him.'- These words state clearly the four- 
 fold intention with which we offer the Holy Sacrifice. 
 (1) It is our great act of Adoration ; we offer our 
 praises in union with Him in A\'hom the Father is 
 well pleased, sheltering our unworthiness and little- 
 ness beneath His infinite merits — ' accepted in the 
 beloved.' (2) It is our Thanksgiving — our Eucharist. 
 (3) It is our Sin-ofFering — ' we put our whole trust 
 in Him ' ; we plead the merits of His Cross and 
 Passion, the 'one full, perfect, and suflicient sacrifice' 
 for the ' remission of our sins ' ; we offer It for 
 others for whom we desire to jiray, that they may 
 obtain pardon. (4) It is our sacrifice of Prayer; we 
 ' call upon Him ' for all we need for ourselves, both 
 for body and soul ; concentrating all our petitions ; 
 laying down before Him all those, whether living or 
 departed, for whom we are specially bound to 
 pray. 
 
 * See Appendices L and J. - Church Catechism.
 
 174 SUNDAY 
 
 ' Fathei-j see Thy children bending at Thy throne. 
 Pleading here the Passion of Thine only Son, 
 Pleading here before Thee all His dying love. 
 As He pleads it ever in the courts above. 
 
 ' Not for our wants only we this Offering plead. 
 But for all Thy children who Thy mercy need ; 
 Bless thy faithful people, win thy wand'ring sheep. 
 Keep the souls departed who in Jesus sleep.' ^ 
 
 ' Let the laity realise the share they too have 
 in this offering — that it only depends upon them 
 to unite themselves with Christ in His great act 
 of intercession — and surely our Altars will be once 
 more thronged, not only on Sundays but on week- 
 days, and Englishmen will again find in the 
 Eucharistic service of the Church the satisfaction 
 of all their religious wants. The Holy Eucharist 
 has an attraction which is exclusively its own. It 
 is the most august, the most unchanging, as it is 
 also the most elastic of services. It is an act 
 which can be applied to all the various needs and 
 necessities of every member of the human race. It is 
 adapted to all conditions of men — high and low, rich 
 and poor, it satisfies all alike. The ignorant, the 
 uneducated, the simplest child can understand and take 
 their part in it as well as the most educated, the most 
 intelligent. Are we in joy ? — here is the expression 
 of our thanksgiving. Are we in sorrow ? — here is 
 the source of our consolation. None, living or 
 dead, are outside the sphere of its influence, for 
 
 1 Dr. W. Bright.
 
 w'ORsnii' 17.-. 
 
 it is the applic.ition and perpetuation of that Sacri- 
 fice which was odercd for all who ever have been 
 or ever shall i)e born into the world.' ^ 
 
 IV 
 
 There is one essential feature of worship to which 
 the Holy Eucharist bears the highest witness, namely, 
 its corporate nature. 
 
 In these later days when the sense of our vital 
 union with each other in Christ has grown weak, 
 it is ditlicult to realise what corporate worship must 
 have meant to the early Christians — to those who 
 gathered together in the early morning at the peril 
 of their lives to break the Bread of Life. They 
 needed, it is true, even in the Apostolic age, to be 
 reminded of the necessity for union — for even then 
 there were divisions — but the sense of union with 
 one another in the One I^ord, of membership in the 
 Body, of incorporation into the Christian family 
 must have meant much to those who were called out 
 from the hideous abominations of the heathen world. 
 The divine life which knit them together went deeper 
 and was more real than any of the divisions which 
 tend to keep men apart. ' There can be neither Jew 
 nor Greek, there can be neither bond nor free, there 
 can be no male and female ; for ye all are one man 
 in Christ Jesus.' " 
 
 ^ The Lord's Day and the Holy Eucharist^ edited by Dr. Linklater, 
 p. 25. - Gal. iii. 2S.
 
 176 SUNDAY 
 
 We cannot in our worship, any more than in our 
 work, fulfil our responsibilities in a merely individual 
 way ; we are ' baptized into one Body,' and we must 
 worship as members of that Body. ' I stay at home 
 and read my Bible ' is no valid excuse for missing the 
 Church's corporate worship. Separation is Aveakness 
 and failure. The Sacrifice which we plead in the 
 Eucharist is essentially a corporate act ; it is, as we 
 have already seen, not merely the offering of the 
 priest who stands at the Altar but of the people 
 as well ; rather of the whole Church, taken up into 
 and identified with her Master. 
 
 Sunday, observed as a day of worship, will be 
 a day of union, a day on which we realise and 
 exercise our corporate life,^ praising God, giving 
 thanks to Him, praying in the fulness of that life, 
 rising above our individual littleness into the power 
 which is ours ; remembering the Divine promise, 
 ' If two of you shall agree on earth as touching 
 anything that they shall ask, it shall be done for 
 them of my Father which is in heaven.' ' We shall 
 thus not only learn our strength, but also be roused 
 to a sense of duties and responsibilities, which the 
 majority of the lay people seem to appreciate but 
 little. Many a man, who values a dignified service, 
 is content to live a life in which there is but little 
 of the element of sacrifice, and no very obvious de- 
 votion. This arises in a great degree from false ideas 
 1 Cf. Ezek. xlvi. 1-3. 2 ^_ Ut^M. xviii. 19.
 
 WORSHIP 177 
 
 of the meaning of the priesthood. We licar much 
 of sacerdotalism ; we should hear little of it it truer 
 ideas of the sacerdotal oflice were current amongst us. 
 So long as the clergy are looked upon as a sej)arate 
 caste, so long as people speak of a man admitted to 
 Holy Orders as ' going into the Church,'' we shall have 
 false ideas of the priesthood. The whole Church is 
 a priestly body, by virtue of its union with its Head, 
 Christ, the one Great High Priest. There is no 
 priesthood but that which is in Him, and Christians 
 are priestly, all of them, because they are by baptism 
 incorporated into Him, because they have ' put on 
 Christ,' are ' alive unto God through Jesus Christ 
 our Lord." The function of the Church at large is 
 to be ' the salt of the earth,' or, as S. Ignatius of 
 Antioch phrased it, ' the soul of the world ' ; they 
 must do for the many what the many will not do 
 for themselves, nmst work, worship, pray. Their 
 life must be, so far as God calls them to it, a life 
 of sacrifice ; thus filling up on their part that which 
 is lacking of the afflictions of Christ in their flesh for 
 His Body's sake, which is the Church.^ 
 
 If the laity believed these truths we should hear 
 less of ' sacerdotalism,' for when once the priestly 
 character of the whole Body is grasped, the actual 
 relation of the clergy to the Church is easily seen. 
 Those who are called to the ministerial priesthood 
 gather uj) and ex})ress in a concentrated form that 
 
 1 Cf. G.l. i. 24.
 
 178 SUNDAY 
 
 which belongs to the whole Body ; as at the altar 
 they voice the adoration, thanksgiving, and petitions 
 of the people, so they are specially bound to the life of 
 self-sacrifice, to the reproduction on earth in simplicity 
 of living and devotion of the life, labours, and self- 
 surrender of the Great High Priest.^ 
 
 As men get a fuller recognition of the priesthood 
 of the whole Body and of their union in Christ, more 
 of the spirit of sacrifice will enter into their worship. 
 It will be found less difficult to get up on Sunday 
 mornings ; less necessary to be constantly reminded 
 of the duty of worship. There will be a growing 
 dread of the selfish, separated, impotent life, the life 
 which no human being (even apart from the Christian 
 motive) can ever have been intended to live. 
 
 Further, let this truth of the corporate priesthood 
 of the Body be accepted, and we shall get over the 
 too limited conception of ' obligation which is apt 
 to lay hold of men when once they have recognised 
 that there are such things as obligations at all. For 
 Christians to recognise that to them Sunday is prac- 
 tically not Sunday unless they have joined in offering 
 the Holy Sacrifice is a step in the right direction ; 
 but when it leads to the idea that if a man has been 
 present at the Altar at seven or eight o'clock in the 
 morning he is perfectly justified in going off on a 
 bicycle, or spending the day on the river without 
 giving another thought to the worship of Almighty 
 
 1 Cf. Moberly, Ministerial Priesthood, ch. vii. § 2,
 
 WOHSIIII' i7I) 
 
 God, it cannot surely be said to be adequate. Those 
 who have the opportunity of cor{)orate worship on 
 one day in the week only, can scarcely, one would ima- 
 gine, be content on that day with attendance at one 
 service.^ This is, of course, a matter in which each 
 man must be guided by his conscience, and some may 
 be drawn to do more, some less ; but to be contented 
 not to join in the recitation of the Psalter at all, 
 not to hear the Bible read in church, nor to unite with 
 others in prayers and intercession, implies no very 
 high conception of the place that worship should fill 
 in the life of a Christian. 'Neither will I offer burnt 
 offerings unto the Lord my God which cost me 
 nothing'" would seem to be the only safe rule. Dr. 
 Liddon says, 'It is not wise or reverent to suppose 
 that all the religious duties of Sunday can be })roperly 
 discharged before breakfast, and that the rest of the 
 day may be spent as we like. No Christian whose 
 heart is in the right j)lace will think this. Later 
 opportunities of public prayer and of instruction in 
 the faith and duty of a Christian will be made the 
 most of, as may be possible for each.'"^ 
 
 A general recognition of these truths would lead 
 to a higher standard of worship throughout the 
 
 ' See Appendix G. - 2 Sam. xxiv. 24. 
 
 ^ Easter Sermons, the ' Lord's Day.'
 
 180 SUNDAY 
 
 land. May the day not be far distant, when daily, 
 in all our cathedrals, the Holy Sacrifice shall be 
 offered at the heart of the diocese ! It often strikes 
 lay people as strange that in a cathedral or abbey- 
 church, to which a large staff of clergy is attached, 
 the Holy Eucharist should not only be celebrated 
 infrequently in the week, but that even on Sundays 
 the priests attached to such churches should have so 
 few opportunities given them of exercising the highest 
 function of their priestly office. There is much which 
 cathedral bodies can do in this, as in other matters, 
 to uplift the standard of worship and devotion in our 
 land. 
 
 It need not be confined to cathedrals ; much may 
 be done in our larger parish churches. The visitor 
 to Paris can hardly fail to be struck by the number 
 of laro;e and noble churches to which colleges of 
 clergy are attached. We have in England little 
 analogous to this ; here and there it may be possible 
 for a parish church with a large staff of clergy, or 
 for a religious community, or collegiate body to keep 
 up a high standard of worship ; but as things are 
 at present, there is little that can be done in this 
 direction. The expenses of such a service are too 
 great to be met by an ordinary congregation, and 
 the tenure of the clergy is usually too precarious. 
 We need a few churches which are non-parochial, 
 in which a standard of really dignified worship may 
 be attained. Indirectly, as well as directly, such
 
 wo IIS II 11' 181 
 
 dmrches would do much in raising the tone of 
 worship throu<:^hout our land. 
 
 It is a mistake to think that the same level of 
 worship and of ceremonial should bo expected in 
 every church. Probablv in olden days the services 
 of the ordinary parish church were very simi)le ; 
 there was no attempt tc^ emulate the beauty of those 
 ottered to God in cathedrals and important churches. 
 The materials used in such churches were less costly, 
 the services less elaborate and magnificent. Our recog- 
 nition of this fact, if it went hand in hand with the erec- 
 tion of beautiful churches, in which all that was best and 
 most costly might be used in the service of God, would 
 do much to solve some of our presentday difficulties. 
 
 God grant that in the years that are coming the 
 Church in England may be so full of sympathy for 
 her 'little ones' — whether in years or in under- 
 standing — that her services may be intelligible warm 
 and attractive, and yet may set forth so dignified 
 a standard of worship that her children may learn by 
 degrees here below the lessons which shall fit them to 
 take part jierfectly in the heavenly worship hereafter ! 
 
 THE OBSEllVANCE OF SUNDAY IN RUSSIA. 
 Mr. W. J. BirJihcck\ xchosc mtimatc acquaintance 
 xcith Russian ecclesiastical matters is xcell kjiotcn, con- 
 tributes the folloxch^g account of a Russian Sunday. 
 
 Althoufjh as a rule every ecclesiastical term used in 
 Russia, whether in the Old Slavonic or ecclesiastical
 
 182 SUNDAY 
 
 language, or in modern Russian as spoken at the 
 present day,^ corresponds to some similar term in the 
 Greek ecclesiastical language, this is not the case with 
 the Slavonic or Russian terms employed for the first 
 day of the week. While we have the Western term 
 Dominica, the Lord's Day, corresponding exactly with 
 the Greek ?) KvpcaKr], the terms used for Sunday in 
 Russia are in no sense a translation of the Greek word. 
 In the Old Slavonic language, in which all the services 
 of the Church are read, and all the rubrics and liturgical 
 directions of the Church are written, the term used 
 for Sunday is Nedjelja, a word which means the day 
 on which no work is done {ne not, and djelatj, to do), 
 that is to say, a holiday. In the modern Russian 
 lanffuajje, although some traces of the ancient use of 
 this Avord remain in other words derived from it,^ the 
 word Nedjelja itself is no longer employed for Sunday? 
 but has come to mean a week : ^ while the term which is 
 now used in ordinary Russian parlance, just as we use the 
 word Sunday, is Voskreshiie, or the Resurrection, a word 
 which both in the Slavonic and in the Russian language 
 corresponds exactly with the Greek word dvdaTaat<;. 
 These two words — Nedjelja, the holiday, and Vos- 
 
 1 The Old Slavonic language, allhough a dead language, is very 
 much closer to modern Russian than Latin is to Italian. Perhaps a 
 comparison between the English of Spenser and the English of to-day 
 would afford a parallel. 
 
 - e.g. ponedjdnik, Monday, literally, " theday/<?, after, nedjelja, the 
 holiday." 
 
 ■' This is because the Sunday service gives the clue liturgically and 
 musically for the ferial services of the whole week.
 
 U'ORSllIl> 183 
 
 krcstnic, thu llesunectioii — exactly represent what 
 Sunday is to the Orthodox Jiussian. Sunday is a 
 Iiolidav in honour of our Lord's Resurrection on the 
 first day of the week from Josc])h's grave. It will 
 be said that the same thing is true of the Western 
 Sunday. So it is in theory, liut while, except on 
 Easter Day itself and the Sundays which immediately 
 follow it, the Western services contain little or no 
 reference to our Lord's Resurrection, the Eastern 
 services are full of it. ^Vhether the Sunday fall in 
 Eastertide or in Lent or on one of the series of 
 Sundays after I'entecost, (which in the Eastern Church 
 are not interrupted by Christmastide but are con- 
 tinued up to Septuagesima), the whole of the ' rro[)er 
 of the Day,' so far as the service is of the Sunday, 
 will be devoted to the celebration of our Lord's 
 triumph over death and the grave : and even if some 
 other festival coincide with the Sunday, there will 
 always be some portions of the Sunday oHice retained. 
 This is so, even in the case of the very greatest feasts, 
 such as Christmas Day, or the other great feasts of 
 our Lord or of His Mother. Just as, if Easter Day or 
 Good Friday chance to fall upon the 25th of ]\Lirch, 
 at least some portions of the Lady Day services will 
 be inserted into the service for the day, so, if the 
 Nativity or Assumption of the Holy Mother of (iod 
 fall upon an ordinary Sunday after Pentecost, at least 
 some portion of the Sunday service containing the 
 praises of the Resurrection will be inserted.
 
 184 SUNDAY 
 
 It is hardly necessary to state that in Russia, as 
 in every other Christian land whose Christianity has 
 not been turned upside down, the principal service of 
 Sunday, the service round which the whole observance 
 of Sunday centres, is the Divine Liturgy, or to use 
 the ordinary Western equivalent, the Mass. And while 
 no written rules as to ' obligations ' of attendance at 
 this or any other service exist for the laity in Russia, still 
 less any minute directions as to what exactly constitutes 
 the fulfilment of such obligations, no Orthodox Russian 
 would consider himself to have spent his Sunday 
 as a Christian should without having been present 
 at at least the more solemn parts of that service. 
 However much curtailed be the other services ^ which 
 correspond to what we know in the West as Choir 
 Offices (Vespers, Matins, etc.), the Liturgy is always 
 celebrated on Sunday, and celebrated in full. There 
 is no such thino; in the East as a Low Mass, or any- 
 thing the least equivalent to it, on Sundays, or indeed 
 on any other day : even if there be only two or three 
 men present besides the priest, the whole service is sung 
 throughout, and incense and all the other ceremonial 
 accessories of the Church are employed ; while the 
 deacon, if there be one," takes his allotted part 
 throughout, as well as in the Vespers and Matins 
 which precede it. 
 
 1 Of this I shall speak lower down. 
 
 2 About one church in four in Russia has a deacon attached to it as 
 well as the priest.
 
 WORSHIP IH'i 
 
 The next point with regard to the Eastern ol)ser- 
 vanc-e of Sunday, which must be noted, is the promin- 
 ence given to the fact that Sunday begins at sunset on 
 Saturday evening. While this is again true in theory 
 with regard to the West, there can be no comparison 
 as to the degree of emphasis with which it is insisted 
 upon both in the services of the Church and in the 
 customs of the people. Any one who has studied the 
 contemporary ecclesiastical life of the West knows that 
 even in places, such as in some of the great French 
 cathedrals, where the First Vespers of Sunday, perhaps 
 followed by the Matins, are sung with becoming dignity 
 and splendour, the churches arc but ])Oorly attended, 
 whereas on Sunday afternoon at Second Vespers there 
 will probably be a crowded congregation. In the East 
 it is very different. It is to the Vespers of Saturday 
 evening, which is often followed by Matins, that the 
 people flock. Indeed in the East there is no such 
 thing liturgically as the Second Vespers of Sunday or 
 of any other day in the year : while the holiday of 
 Sunday itself continues up to midnight, and this fact 
 finds a certain expression in tlie services, in so far as 
 the ordinary recitation of the Psalter (a twentieth part 
 of the whole) is omitted at the \'espers, just as it is 
 on all First V'espers of great feasts, the service itself 
 is the First Vespers of INIonday, devoted, as are all the 
 Monday services, to the commemoration of t\\v Holy 
 Angels, and is in no sense a Sunday service, nor is it 
 attended any more by the people than would be the
 
 186 SUNDAY 
 
 case on anv other ferial service in the week. Indeed 
 unless the Liturgy is going to be celebrated on 
 Monday morning there are no Vespers on Sunday 
 afternoon at all. 
 
 The legislation of the State entirely concurs in this 
 arrangement. For instance, while the theatres are 
 all open on Sunday evening, no Russian theatre ^ is 
 allowed to open on Saturday evening or on the eves 
 of the great festivals, any more than they would be 
 allowed in Lent. And indeed wherever you may be 
 in Russia on Saturday evening, there can be no mis- 
 understanding as to the fact that Sunday has already 
 begun. Who that has stood on the Kremlin terrace 
 at Moscow on a Saturday evening at sunset can ever 
 forget it ? Whether it be in winter across the snow- 
 clad landscape, or in summer over the red and green 
 roofs of the white or parti-coloured houses, interspersed 
 with the birch and other trees of the numerous 
 gardens of the beautiful old capital, there will be heard 
 the voice of the great bells of the belt of monasteries 
 which surround it, as one by one they begin their call 
 to prayer, which call is quietly taken up by the bells 
 of the Kremlin cathedrals, and of each of the hundreds 
 of parish churches of the white-walled, imperial city, 
 
 ^ By Russian theatres are meant tlie Opera and the theatres where 
 plays are acted in the Russian language. In S. Petersburg, where a very 
 large foreign element exists, there is sometimes a French or German 
 company acting at one or other of the theatres, and in this case the 
 legal prohibition does not apply, as they are supposed to be acting only 
 for the delectation of Protestant or Roman Catholic foreigners.
 
 WORSHIF' m 
 
 crowned, as she is, with her chaj)lct of golden domes ! 
 There is nothing (|uite like it in all the world, and no 
 one who knows Russia can doubt of the cH'ect whirii 
 it has upon the people or the hold which it has uj)on 
 their hearts. I remenii)er once talking to a ))ilgrini 
 whom I met at one of the holy jilaces in the north of 
 Kussia, and who in the previous year, on a pilgrimage 
 to Mount Athos, had passed through the Bosphorus 
 on a pilgrim steamer, and liad anchored on Saturday 
 afternoon for some hours in the entrance of the 
 Golden Horn. He, like most Russian peasants, knew 
 all about Constantinople, or, as they call it, Tzarjgrad^ 
 the city of the Tzar ; and although he held a some- 
 what hazv view as to whether it was the Turks, the 
 Germans, or the Papists which at j)resent keep the 
 Imperial City from its rightful owner, he seemed quite 
 convinced that the day would come (which, God grant, 
 and sooner rather than later !) when all would be right 
 again, the Liturgy restored in the Great Church, 
 and the Orthodox Emperor and the Ecumenical 
 Patriarch would once more occupy their respective 
 thrones under Justinian''s great dome. But when asked 
 whether he had gone on shore : ' How should I go 
 on shore If ' he replied : ' thou seest, there was no bell- 
 ringing (rjt'o») and no all-night service, and so how 
 was one to pray to God ^ ' 
 
 Before proceeding further in describing the Russian 
 Sunday services, we must not omit to mention the 
 Russian ham, or vapour baths, one of the most
 
 188 SUNDAY 
 
 characteristic of Kussian national institutions, through 
 which the whole of the Orthodox population of Russia, 
 man, woman and child, make a point of passing on 
 Saturday afternoon before they make their appearance 
 in church. Whether it be to the vast bath-houses of 
 the two capitals, which in point of size and ugliness 
 almost remind one of the barracks and board-schools 
 which disfigure the streets of our large towns, or to 
 the more modest one-storied bathing establishments 
 of the smaller provincial towns, in the early part of 
 Saturday afternoon the whole population may be seen 
 hasting thither, with a bundle of dried birch branches, 
 closely resembling a certain old friend of our school 
 days, only with the dried leaves left on the twigs, 
 with which to scrub themselves and each other, in one 
 hand, and a towel, and clean change of linen (if they 
 possess such a thing) in the other. No true Russian, 
 however poor, ever dreams of dispensing with this 
 admirable preparation for Sunday, which has its origin 
 in certain ancient regulations of the Eastern Church. 
 If one chances to be travelling with post-horses through 
 the country districts of Russia on a Saturday afternoon 
 or on the eve of a great festival, in every Orthodox 
 village through which one passes, from the White to 
 the Black Sea, or from the Baltic to the Pacific, one 
 may see white jets of steam oozing out from between 
 the logs of which a mysterious looking out-house at 
 the back of each cottage is constructed. This is the 
 bath-house. In one corner of it a heap of stones has
 
 won SHIP IBD 
 
 been heated to white heat on the top of burninff char- 
 coal, and then a bucket of water is thrown on the toj), 
 and thither everv lueniber of the family resorts some- 
 time in the afternoon to perforin their aijlutions in 
 the scaldinjij steam. This is often followed in summer 
 bv a plunge into any neighbouring stream or lake, and 
 in the winter by a rapid roll in the snow. But in 
 any case the bath itself before Sunday is indispens- 
 able. To omit it on the part of a Russian peasant is 
 to brand himself either as a Popish or as a German 
 heretic ! 
 
 We must now pass on to the Sunday services. 
 These vary considerably according to place and cir- 
 cumstance as to time and length, more especially 
 what we know in the West as the Choir Offices. The 
 Vespers, Compline, Nocturns, Matins and the lesser 
 Hours were, as in the West, originally drawn up for 
 monastic use, and afterwards adopted by the secular 
 clergy. On the other hand the East has never insisted 
 upon, or even suggested, the private recitation of the 
 Choir Offices by the clergy. If the Liturgy is to be 
 celebrated, the Choir Offices from Vespers onwards 
 must be recited publicly in the church, and never 
 without singing, incense, and other ceremonial ac- 
 companiments according to rule. Of course in the 
 monasteries and large churches, where there is a 
 dailv Liturgy, this involves a daily recitation of the 
 offices, but when the Liturgy, as in the ordinary 
 parish churches, is only celebrated on Suiida\s and
 
 190 SUNDAY 
 
 on the somewhat numerous C'hurch festivals and 
 public holidays, the Choir Offices follow suit. 
 
 Another point of contrast to be noticed between 
 East and West is the greater freedom which exists in 
 the East with regard to how much of the offices shall 
 be recited. The Western word Breviary tells its own 
 tale. It marks a period, or rather a succession of periods 
 in which the Divine Office was shortened in order to 
 adapt it to fresh needs in the monastic life, and to 
 the use of the secular clergy. In the East there have 
 been no such reforms of the services : they still appear in 
 the service books at full length just as they were drawn 
 up for use in such great monasteries as the Studium 
 at Constantinople or the famous sanctuaries of Mount 
 Athos. But inasmuch as for ordinary purposes 
 these offices are far too long — the ordinary Sunday 
 service if sung in full would take literally the whole 
 night ^ — the services are in practice curtailed in various 
 ways, unauthorised by the letter of the rubrics, but 
 on the lines of a well-defined and recognised unwritten 
 tradition, or rather custom. The main outline of 
 the services will always be maintained. There is, 
 for instance, nothing in the East at all analogous to 
 the omission of one out of the two Gospel Canticles 
 at Evensong, a slovenly custom not quite unknown 
 amongst ourselves. But certain portions of the service 
 will be read where the rubrics appoint them to be sung, 
 or perhaps in places where a whole psalm is appointed 
 * Hence the name travuvxls, or 'all-night service.'
 
 wo lis II I I* i:ii 
 
 to he sung on uteount of tlie ion Lents of one or two 
 of its verses, these vei"ses will be sung, and tlie rest 
 omitted altogether. It may, I think, roughly be 
 stated that while in a monastery the Choir Offices 
 on a Sunday take from four to six hours altogether, 
 in a parish church they seldom exceed two and a half. 
 The Liturgy itself, except in the case of two long 
 psalms, which come into the earlier part of the service, 
 is never shortened. It usually takes rather over an 
 hour in an ordinary parish church. 
 
 The times of the services are as far as possible 
 
 regulated by the hour of sunset and sunrise. The 
 
 service books direct that the Vespers should begin 
 
 rather before sunset, the object being that the latter 
 
 may as nearly as possible coincide with the ' Hail, 
 
 gladdening light' (^w? IXapov), y/hich comes almost in 
 
 the middle of the service, and contains the words : 
 
 ' Now that we have come to the setting of the sun, 
 
 and have seen the light of evening, we hymn the 
 
 Father, Son, and Spirit, God.'' Similarly, the Matins 
 
 are, if possible, timed so that the rising of the sun 
 
 should as nearly as possible coincide with the jioint 
 
 near the end of the service where, just before the choir 
 
 commence the singing of Gloria in e.rcclsis, the priest 
 
 standing in front of the altar exclaims with a loud 
 
 voice : ' Glory to Thee who hast showed the light.'' 
 
 But whereas in Greece, whose more southern latitude 
 
 entails but a trifling change (comparatively) in the 
 
 length of the nights and days at difi'erent times in the
 
 192 SUNDAY 
 
 year, these directions can, at least approximately, be 
 
 complied with without serious inconvenience ; in Russia, 
 
 on the contrary, whose territory extends over more 
 
 than thirty degrees of latitude, the matter is attended 
 
 with much more difficulty. Indeed in the northern 
 
 parts of the Empire, where the sun hardly sets in 
 
 summer and hardly rises in winter, to follow these 
 
 directions literally is altogether out of the question. 
 
 They can only be fulfilled in intention by commencing 
 
 the Vespers several hours later, and the Matins several 
 
 hours earlier in summer, than in winter. Thus in 
 
 S. Petersburg there is a variation of four hours for 
 
 the time of commencing Vespers at the various seasons 
 
 of the year. At Moscow it is not so much, owing to 
 
 its comparatively southern latitude. 
 
 As far as the Sunday services are concerned, they 
 
 may be arranged in two ways. The normal service 
 
 for Saturday evening (as for the eves of nearly all 
 
 great festivals) is the '7ravvv-)^t<; ^ or, ' all-night ' service, 
 
 consisting of Vespers, followed by Matins and Prime ; 
 
 and this is the form which the service takes in 
 
 monasteries and almost all cathedral and parish 
 
 churches in the towns. In the country villages, 
 
 however, at any rate in the summer time, I have 
 
 generally found Matins said in the morning and only 
 
 the Vespers said the night before ; shortly after which 
 
 '■ In Slavonic : vsjinoshchnaja, a literal translation of the Greek 
 word. The Greek word itself, with a Slavonicised termination, 
 pannykhida, is in Russia used exclusively for Matins of the dead, or 
 a shortened form of the same.
 
 wo RS II 11' 19n 
 
 the priest, after perhaj)> takiiiij;' some liglit reiVeshiuent, 
 retires, and savs Compline and the evenin<T portion of 
 his preparation for his Communion next day. This is 
 of considerahle length, and is, I helieve, generally read 
 aloud. With respect to the fast before Communion, 
 the Orthodox Cluirch not only insists upon a total 
 abstinence from all food or drink after midnight, but 
 recommends the same, or at least a very sparing use 
 of food during the evening; before : ^ while as far as 
 the laity are concerned, it is the custom in the villages 
 even for those who are not going to make their Com- 
 munions to wait until after the Liturgy for their first 
 food. The Matins are in summer usually sung at five 
 in the morning, and the Liturgy probably begins at 
 seven or eight o'clock, and is over soon after nine. 
 But it is impossible to give any fixed rules on this 
 subject. In some places the service lasts much 
 longer. The following extract contains the account 
 which I wrote of a Sunday service in a village in the 
 .Alohammedan districts to the East of the \'ol(ra. 
 
 ' We spent Saturday niglit at the house of a Tartar priest. 
 A few years ago, except about forty Russians, there was 
 not a Christian in the village. But a ricli merchant in Kazan 
 
 ' 'And whereas much eating and drinking in the evening is 
 a hindrance to the worthy celebration and reception of the holy 
 Mysteries : therefore it is meet that the priest abstain altogether from 
 food and drink from the fall of evening, or at least eat something 
 extremely small : while from midnight certainly he must not eat any- 
 thing at all : and if he should taste ought, even a small [particle] of 
 food or drink after midnight, let him by no means dare to celebrate, 
 inasmuch as the natural day commences at midnight.' Cautel from 
 the Sluzhebnik (Missal). 
 
 N
 
 194 SUNDAY 
 
 had built a church and schools, and when I was there there 
 were ninety-two pupils in the schools, while three hundred 
 and fifty adult Tartars had made their Easter Com- 
 munion. The Sunday morning service, which was very 
 long, lasting from five till past eleven, with only a short 
 interval between Matins and the Liturgy, was beautifully 
 sung, for the most part by the congregation in the Tartar 
 language, although one side of the choir occasionally sang 
 in Slavonic for the benefit of the few Russian inhabitants 
 of the place ; while several parts of the Liturgy, including 
 the Epistle, Gospel, Creed, and Lord's Prayer, were read 
 or sung in both languages, one after the other. After the 
 priest's Communion, he preached a short sermon upon the 
 Gospel for the day in both languages, and then some- 
 thing over thirty children of various ages under seven 
 received the Holy Communion. The service ended by 
 the distribution of the antidoron, which is the first food 
 taken. I never saw, even iia Russia, a more devout con- 
 gregation, and it is quite difficult to realise that thirty 
 years ago there was not a Christian in the village.' 
 
 The Choir Offices of the Eastern Church are so 
 long and so complicated, that it would be impossible 
 to give a full description of the contents of the Sun- 
 day services in the present paper. Whereas we have 
 only one variable collect for the Sunday, the Eastern 
 service books provide one hundred and thirty variable 
 portions for the day itself, belonging to different 
 parts of the service, without including those which 
 are inserted for whatever saint happens to be com- 
 memorated on that day of the month. This will 
 show that it is out of the question to attempt to 
 describe them here.
 
 wousnii" i«j5 
 
 notp: 
 
 On thk I'SE OP Satirday Evenino as a timk of prkpahation 
 FOR THK Sunday Communion 
 
 Many customs of the Early Clnirch, wliith have fallen into 
 disuse, may with j^reat advantage he revived to meet the needs 
 of the present day. 
 
 The custom of hejjinning the special observances of a holy 
 day on the evening of the previous day may be held to belong 
 to this class. 
 
 The origin of this custom in the primitive reckoning of time 
 from evening to evening, and in the Jewish idea that the 
 Sabbath commenced at six o'clock on Friday evening, is shown 
 in the Rev. J. R. Milne's i)amphlet given in Appendix M. 
 
 The early Christians would naturally carry on this arrange- 
 ment in the observance of Sunday and the other festivals of the 
 Church. The account of the service conducted by S. Paul at 
 Troas* seems to show this. The congregation assembled on the 
 evening of Saturday (the beginning of the ' first day of the 
 week ') spent the night in prayer and in listening to S. Paul's 
 preaching, and on Sunday morning joined in the Lord's day 
 service, the Breaking of Bread. 
 
 The rubric in tlie Book of Common Prayer which prefaces 
 the Collects, Epistles, and Gospels is as follows: 'Note, that 
 the Collect appointed for every Sunday, or for any Holy Day 
 that hath a Vigil or Eve, shall be said at the Evening Service 
 next before.' This fully warrants the desire to revive this 
 custom in the present day. 
 
 In many churches it is usual to follow out this leading of the 
 Prayer Book by emphasising the First Evensong of Saints' Days; 
 in very few churches is the eve of Sunday observed in any way. 
 Would it not be possible to do so more generally, and to 
 make Saturday evening a time of preparation for the Sunday 
 Communion ? 
 
 Canon Armitage Robinson, in his paper in the Commonwealth 
 of August 1U02, throws out a hint of the good effect which this 
 niiifht have in counteracting the habit of working men giving 
 
 ' Acts XX. 7-12.
 
 196 SUNDAY 
 
 only the last part of Sunday to religious observance. He says : 
 ' Saturday afternoon is variously spent : Saturday evening is 
 devoted to amusement till a late hour : Saturday night finds 
 shopping still to be done, for meat which must be sold off 
 cheapens at the last moments. Then in the small hours of 
 Sunday comes a supper which justifies a slumber till after two 
 of the Sunday services are over. ... It seems clear to me that 
 we must cut at the root of his neglect of the first half of Sunday 
 — its most precious half, when he is most needed as a member 
 of the Body to help to realise its sacred fellow ship — by teaching 
 him to spend his Saturday evening better.' ^ 
 
 It is impossible here to do more than suggest that the clergy 
 should give this matter their serious attention, and that the 
 faithful should use their best endeavours to set apart time 
 to be spent in Church on Saturday in preparation for their 
 Sunday worship. Thus to gain a ([uiet Saturday evening would 
 be a step in the right direction ; but it would still fall far short 
 of the solemn treatment of Saturday as the eve of Sunday 
 described in the preceding note. 
 
 1 This point is further dwelt on by Canon Brooke in an article in the 
 same number of the Commonwealih.
 
 CHAFTKR VTI 
 
 11 EST 
 
 We have been considering the God-ward aspect of life 
 and its duties. We now pass on to consider more 
 fully that gift of life and its personal responsibilities. 
 
 ' Life/ says Dr. Westcott, ' is our universal and 
 priceless treasure. This is acknowledged convention- 
 ally, but it is hardly taken seriously. Our insensi- 
 bility to the nieaninir of life is one of its greatest 
 mysteries. We occupy ourselves unceasingly with 
 the means and accidents of life, which belong to its 
 manifestation under the conditions on earth, with the 
 pursuit of pleasure, or power, or wealth, or knowledge, 
 but life itself, with its infinite potentialities, seems to 
 escape from our thoughts. We were born for life, 
 and we measure it by threescore years and ten."^ 
 
 The nature which God has given us is strangely 
 
 complex ; we are ' fearfully and wonderfully made.'' 
 
 Possessing as we do a nature both spiritual and 
 
 material, we belong, as no other of God's creatures, 
 
 to two worlds. We are spiritual beings made in the 
 
 ^ Lessons from Work^ p. 250. 
 
 107
 
 198 SUNDAY 
 
 image of God, yet belonging also to the world of 
 visible things. 
 
 Justice to ourselves demands that we should allow 
 this life full development. That there is such a thing 
 as justice to self is implied in the familiar words — 
 ' My duty towards my neighbour is to love him as 
 myself.' Scholastic writers in expounding the virtue 
 of justice divide it under three heads : justice towards 
 God, one's self, and one's neighbour. We may go on 
 therefore to think of the Lord's Day as a divinely 
 given opportunity for the development of individual 
 life. 
 
 Justice to self involves the due and proper care of 
 our bodily powers. The body is the tenement, the 
 envelope of the soul, its companion in this world and 
 for eternity. A Christian can never doubt the value 
 or the sanctity of his body : — ' God saw everything 
 that he had made and behold it was very good.'^ 
 God created nothing evil ; if the body is difficult to 
 manage, it is because human nature is unbalanced, 
 because the body is master when it should be servant. 
 Very mysterious is the relation of the soul to the 
 body. ' This intellectual spirit and mortal flesh exist 
 together in a wonderful and inexplicable communion 
 of life and personality.' ' Heaven and earth meet in 
 
 1 Gen. i. 31.
 
 KKST 11)1) 
 
 the soul i)t iiiHii . . . llic soul Lliiiik> Llii()ii;:,li Ihc 
 mind, feels tlirou<;h the senses, and ucLs from the 
 will.'' Uearing this in mind we shall understand 
 better the true position of man. God said, ' Let us 
 make man in our image, after our likeness : and let 
 them have dominion/ ' Man is God's Vicegerent 
 upon earth. 'The man of faith, who is just to 
 the divinely established order of things, is the living 
 link between earth and heaven, the spiritual bond of 
 communion between the creature and the Creator. 
 He subjects the world to himself, and himself to God. 
 As God's representative he administers the things of 
 this world, as they are committed to his keeping, and 
 according to the will of his Lord. God has made 
 him both king and priest, to rule them reasonably, 
 and to offer them devoutly to the praise and glory 
 of their Creator and Lord. As they are devoid of 
 reason, his reason supplies for them by his faith and 
 his devotion ; in him as in a living temple God's 
 image is set up. His likeness is exhibited, and His 
 authority represented, that through him the inferior 
 creature may do homage to God, and render obedient 
 
 service.'' 
 
 Could we bear in mind God's design, and lav to 
 heart the true dignity of our position, we should no 
 longer allow the body with its passions and cravings 
 to rule us : — ' he who rules not himself can rule 
 nothing rightly'; the soul cannot govern well or 
 ' Gen. i. 26. - Ullalhornc, Endowments of Man, pp. 67, 6S.
 
 200 SUNDAY 
 
 wisely through a rebellious minister ; — one of the 
 main characteristics of our life would be the gradual 
 subjugation of the body to the soul, that we might 
 be able to say from the heart ' we offer and present 
 unto Thee, O Lord, ourselves, our souls and bodies, 
 to be a reasonable, holy, and lively sacrifice unto 
 Thee.' ^ 
 
 We must start from the sound premiss that the 
 body is not in itself evil but that the evil lies in the 
 disordered will. The Christian strives to discipline 
 his body with different motives from the Eastern 
 ascetic, who treats it as an evil thing per se : he can 
 never forget that his bodily nature has been sanctified 
 by the Incarnation of the Son of God ; he finds the 
 true dignity of his body in the statement that the 
 ' Word was made Flesh "" ; he knows that the Eternal 
 Son took to Himself the sum total of man's nature. 
 If the body were in itself evil, if material things were 
 in themselves bad, the Incarnation would have been 
 an impossibility. 
 
 The whole sacramental system of the Church of 
 God is a witness to the truth of the sanctity of the 
 body. On it S. Paul bases his appeal to Christians 
 for purity : — ' Know ye not that your bodies are 
 members of Christ?' ' Know ye not that your body is 
 a temple of the Holy Ghost which is in you, which 
 ye have from God ? and ye are not your own ? ' and 
 the practical exhortation follows, ' Glorify God there- 
 ^ Holy Communion Service, Prayer of Oblation.
 
 REST I'Ol 
 
 fore in v"H'" l)o(lv.'' 'I'he cxpluiuitioii of the di^nily 
 of tlu: l)0(lv is found in llic inv>l(riou.s union \vron<;lil 
 l)v the S.'UTJiinents between it and the Jiodv ol" the 
 risen Lortl. 
 
 Thus the Christian has a duty towards his body. 
 He is bound to subdue it and keej) it in order, not 
 because it is intrinsically evil, or from any motive 
 of false spirituality, but because for the body to be 
 the 'predominant partner' is fatal to rirjht livino^. 
 He further reco_u;nises it as a duty to develop all 
 its powers in order that he may be a ' vessel . . . 
 sanctified, meet for the master's use.' A body 
 imfit for its jiroper work is a drag upon the higher 
 spiritual nature, not ' the helpmeet for it ' that God 
 intended it to be. It needs, as a spirited horse 
 does, curbing and training, but not crushing. Its 
 passions and appetites are, like all else that God has 
 made, ' very good ' — means towards holiness and 
 intrinsically noble. A fuller recognition of this fact 
 would do much to root out many false and mis- 
 leading ideas. 
 
 No one has expressed more vigorously the true 
 sanctity of the body than Mr. Coventry Patmore. 
 ' The power of the soul for good is in proportion to 
 the strength of its passions. Sanctity is not the 
 negation of passion, but its order.' ' Happy he who 
 has conquered his passions, but far happier he whose 
 servants and friends they have become."'"' 
 
 ' I Cor. vi. 15, 19, 20. - Rod, Root, and Flower, pp. 40, 166.
 
 202 SUNDAY 
 
 Tliis consideration of the balance of our nature bears 
 directly on the question of Sunday rest. Though 
 rest has too often been wrongly made the chief, rather 
 than the subordinate, end of the day, it nevertheless 
 has an important part to play in its observance. Our 
 bodily powers would soon wear out if there were not 
 one day set apart for rest and recreation. If the 
 labourer has to work, as so many have to do, seven 
 days in every week ;^ if the clerk has to sit at his 
 desk without any intermission but the brief annual 
 holiday ; if the grinding round of social calls is not 
 intermitted even on one day in the week, our bodily 
 powers will rapidly fail. The attempt made in con- 
 nection with the French Revolution to set apart one 
 day in ten as a day of rest, instead of one in seven, 
 ended in failure. 
 
 Bodily rest, and that apparently in the proportion 
 of one day in seven, is needed to prevent toil from 
 becoming mechanical, to keep men from having their 
 best powers submerged, and to secure freshness and 
 originality in work. 
 
 II 
 
 Rest is necessary for the body ; it is not less so for 
 the mind. The mind cannot always be at work 
 without evil results. It may be that the modern 
 habit of taking our opinions at second hand is the 
 result of ceaseless work on a mental treadmill. Many 
 
 ^ See Appendix N.
 
 K E tj T 203 
 
 persons never get time really to think, and if they tlitl 
 the brain would i)e too much exhausted to exert itself. 
 
 A quiet Sunday is an o|)j)ortunity for mental de- 
 velopment, and especially for growth in knowledge of 
 religious truth, which also we are far too apt to take 
 at second hand, picking it uj) from manuals, seldom 
 'digffins' for ourselves.' S. Paul writes from Home 
 during his first captivity : ' For this cause I also, 
 having heard of the faith in the Lord Jesus which is 
 among you, and which ve show toward all the saints, 
 cease not to give thanks for you, making mention of 
 you in my prayers ; that the God of our Lord Jesus 
 Christ, the Father of glory, may give unto you a 
 spirit of wisdom and revelation in the knowledge of 
 him ; having the eyes of your heart enlightened, that 
 ye may know what is the hope of his calling, what the 
 riches of the glory of his inheritance in the saints.'" 
 ' And this I pray, that your love may abound yet 
 more and more in knowledge and all discernment '^ 
 ' For this cause we also, since the day we heard it, 
 do not cease to pray and make recjuest for vou, that 
 ye may be filled with the knowledge of his will in all 
 spiritual wisdom and understanding."'* So S. Peter 
 writes : ' Grow in the grace and knowledge of our 
 Lord and Saviour Jesus Christ.'^ 
 
 The Apostles in such passages as these, by taking 
 
 ' See Ruskin, Sesame and Lilies, p. 24, seventh edition, 18S6. 
 
 - Eph. i. 15-1S. ■" Phil. i. 9. 
 
 ^ Col. i. 9. ^2 S. Peter iii. 18.
 
 204 SUNDAY 
 
 for granted such a possibility of growth in spiritual 
 
 insight and wisdom, shame us, and make us feel how 
 
 shallow our knowledge of religious truth is apt to 
 
 be. It must be remembered that wider diffusion of 
 
 critical knowledge of the Bible can never take the 
 
 place of personal grasp of its teaching, nor can the 
 
 possession of many books of devotion ever be a 
 
 substitute for the patient study of God's truth. 
 
 ' Sayest thou this of thyself,' said our Lord to Pilate, 
 
 ' or did others tell it thee concerning me ? ' ^ We 
 
 may imagine His asking us this question, and for 
 
 answer may call to mind the reply of the Samaritan 
 
 men to the woman who had first brought the truth 
 
 to them, — ' Now we believe, not because of thy 
 
 speaking : for we have heard for ourselves, and know 
 
 that this is indeed the Saviour of the world.' ^ 
 
 Religious knowledge moreover to be worthy of the 
 
 name must be won by effort. ' The true knowledge 
 
 is disciplined and tested knowledge.' 'This is the 
 
 work of God, that ye believe on him whom he hath 
 
 sent.' ^ 
 
 Indeed it is specially needed at the present day that 
 men should use their mental powers on religious sub- 
 jects, for in many %vays old beliefs have been, or seemed 
 to be, shaken. The growth of scientific knowledge, 
 the flood of light poured upon traditional views of 
 the Bible — these and other such causes have tended 
 
 ^ S. John xviii. 34. - S. John iv. 42. 
 
 ^ S. John vi. 29.
 
 REST 20r, 
 
 to unsettlcmcnt of simple faith ; for with increased 
 iijiht has not always come clearer vision. There is 
 a tendency to accept whatever is nep;ative and de- 
 structive, whether it comes from the side of science, 
 or of criticism, withoiil ;mv attempt at cautious inves- 
 tigation. That men should be shaken, even roughly, 
 in beliefs which they never had really made their own, 
 but only superficially adopted, is an undeniable gain, 
 but they must go on to build up their faith on a 
 surer foundation. A faith which is worth having can 
 oidv be won through efibrt, prayer, and venture, by 
 those who long for the light and seek for it, who 
 prav ' O send out thy light,' who ask, AVho is the 
 Lord, that I might believe on Ilim ? and who, when 
 they see glimmerings of that light, are prepared to 
 make a venture, and strive to conform their lives to 
 it at whatever cost. To such as these fresh light will 
 always be gain, not loss. 
 
 We need, if ever men did, to cultivate the hearing 
 ear and the understanding heart. ' When we look 
 upward and try to think of God, and of the soul's re- 
 lation to Him, we are apt to feel as if we had stepped 
 out into a world in which the understanding; finds 
 little or no real footing. AVe cannot present to our- 
 selves these truths adecpiately and fully . . . The fact 
 is, those root-truths, on which the foundations of our 
 being rest, are apprehended not logically at all, but 
 mystically. This faculty of spiritual apprehension, 
 which is a very different one from those which are.
 
 206 • SUNDAY 
 
 trained in schools and colleges, must be educated and 
 fed, not less, but more carefully, than our lower 
 faculties, else it will be starved and die, however 
 learned or able in other respects we may become. 
 And the means which train it are reverent thought, 
 meditation, prayer, and all those other means by 
 which the divine life is fed.' ^ 
 
 The truth of these words will be recognised by 
 many who know what it is to meditate daily or to 
 go aside out of their ordinary occupations for three 
 or four days into a ' Retreat.' Such a time of quiet 
 helps them to regain their sense of perspective : 
 temporal things are estimated at their true value : 
 eternal things, which are real because they will 
 never pass away, regain their right proportion ; the 
 'spiritual life around the earthly life'^ becomes visible 
 once more ; the better desires and aims wake up, 
 motives and ideals which had lost their power revive ; 
 the knowledge which is most truly knowledge, — 
 namely of God and self, is seen to outweigh all 
 else ; and all because there is rest, because the jar- 
 ring stir and fretful anxiety of daily life are for the 
 moment stilled.^ 
 
 Ill 
 
 But this atmosphere of quiet and rest needs culti- 
 vation, and cultivation implies effort. As it is, many 
 
 1 Shairp, Culture and Religion, pp. 80 ff. 
 - R. Browning, 'An Epistle — Karshish.' 
 ^ Milman, Love of the Atonement, pp. i, 2.
 
 REST 207 
 
 people lind tliiit .iii atmosph<'re of restless (iil<^et 
 environs them ; just as it is by no means uncommon 
 to come across people whose lives have hecomc so 
 mechanical and dulled by routine, that even to take 
 a holidav needs a f,'reat cllort of will. Inability to 
 rest may, if it becomes a habit, aliuosL amount to a 
 vice. Some of us are apt to smile contemptuously at 
 the man who can sit for a whole day in a j)unt on the 
 Thames, content perhaps to catch nothini;. If we 
 are unable however to be quiet and do nothinj.^, 
 if ever we cannot be happy without movement or 
 excitement, it probably means that we have got into 
 an abnormal state which is more perilous than that of 
 the man who knows how to be wisely idle and so to 
 recreate his powers of mind and body. 
 
 Few people suffer more from the restless wear and 
 tear of the age than the clergy in our great towns. 
 Their work has no clearly assigned limits; like medical 
 men thev never know when their day's work ends ; 
 indeed, it never can end if they are conscientiously 
 devoted to it.^ The clergy must legislate for them- 
 selves, must get their quiet spaces at stated times or 
 on stated days, if mind and body are to be kept 
 healthy ; and the laity, by considerateness, should 
 help to make it possible for them to do so. 
 
 It is not only the clergy whose Sundays suffer thus. 
 There is little rest for many a Sunday school teacher 
 who is trying to do his duty. His- day probably 
 
 ^ See Appendix O.
 
 208 SUNDAY 
 
 begins with the early Communion ; then, after a hurried 
 breakfast, comes the Sunday school with its wear and 
 tear, followed by a long morning service, lasting, in 
 some cases, till after one o'clock. In the afternoon 
 comes Sunday school again, or a Bible class, followed 
 by a children's service, and another service in the 
 evening ; and the person who does all this is hard 
 at work every day in the week, and never gets time to 
 read or think. If the laity should protect the clergy, 
 as suggested above, it is equally needful for the 
 clergy to protect the laity, even in their own interest, 
 — if, that is, they wish to have efficient teachers or 
 fellow-workers. It is absurd to try to teach others 
 when we are not learning ourselves, and to learn is 
 impossible when there is no time to read, think, or 
 pray. Those who do God's work should remember 
 how S. Augustine says of God Himself in words 
 already quoted that He ' is always active, always at 
 rest,' or how Matthew Arnold contrasts the calm of 
 nature with man's fretful activity : 
 
 ' Yes, while on earth a thousand discords ring, 
 Man's senseless uproar mingling with his toil, 
 Still do thy quiet ministers move on. 
 
 Their glorious tasks in silence perfecting ; 
 Still working, hlaming still our vain turmoil ; 
 Labourers that shall not fail, when man is gone.' ^ 
 
 We see in the perfect life on earth of God Incarnate 
 the element of quiet and rest : — ' Mine hour is not yet 
 
 1 'Quiet Work.'
 
 REST 209 
 
 comc,'^ — ' ^iy time is not yet conic; but your time is 
 alway ready/' Of His thirty-three years on earth, 
 He spent thirtv in the quiet home at Nazareth; 
 even in llie years of His active ministry a large 
 proportion of His time was spent in retirement; 
 forty days in the desert, and lonjr nights in prayer ; 
 while S. John the Baptist in Hke maimer was pre- 
 pared for his thirty months of active work hv his 
 thirty years of solitude in the desert. 
 
 The same (juiet marked the life of her who ' kej)t 
 all these things and pondered them in her heart/ 
 
 ' From her mother's knee 
 Faithful and hopeful ; wise in charity ; 
 Strong in grave peace ; in pity circumspect. 
 
 So held she through her girlhood ; as it were 
 Au angel-watered lily, that near (Jod 
 Grows and is (juiet. '" 
 
 The quiet orderliness of the life of our Lord on 
 earth has never been better expressed than in the 
 following words : — 
 
 ' Consider what was the first and prominent feature 
 of that perfect life as we saw it. It was, I suppose, 
 the combination in it, most intimate and never in- 
 terrupted, of the work of time and human life with 
 that which is beyond sight and time. It is vain to 
 try to express in words that of which nothing but the 
 Gospels open before us can adequatclv convev the 
 
 ^ S. John ii. 4. - S. John vii. 6. 
 
 3 D. G. Rossctti, 'Mary's Girlhood.'
 
 210 SUNDAY 
 
 extent — the impression left on our minds of One who, 
 all the while He was on earth, was in heart and soul 
 and thought undivided for a moment from heaven. 
 He does what is most human ; but He lives absolutely 
 in the Divine. However we see Him — tempted, 
 teaching, healing, comforting hopeless sorrow, sitting 
 at meat at the wedding or the feast, rebuking the 
 hypocrites, in the wilderness, in the Temple, in the 
 Passover chamber, on the Cross — He of whom we are 
 reading is yet all the while that which His own words 
 can alone express, " even the Son of Man which is in 
 heaven.'" The Divine Presence, the union with the 
 Father, is about Him always, like the light and air, 
 ambient, invisible, yet incapable, even in thought, of 
 being away. And yet with this perpetual dwelling 
 and conversing with God, to which it were blasphemy 
 to compare the highest ascents of the saintliest spirit, 
 what we actually see is the rude hard work and suffer- 
 ings by which He set up among men the Kingdom of 
 God. What the most devout contemplation, detached 
 from all earthly things, could never attain to, was in 
 Him compatible with the details and calls of the 
 busiest ministry : yet labour and care, and the ever- 
 thronging society of men, came not for an instant 
 between Him and the Father ; and even we, with our 
 dim perception of that Divine mystery, cannot think 
 of Him without that background of heaven, not seen, 
 but felt in all He says and does. . . . No recluse 
 conveys so absolutely the idea of abstraction from the 
 
 i
 
 REST 211 
 
 world as our Lord in tliu thick of His activity. Than 
 tliat hcavL'nly-niindcdncs.s, it is impossible to conceive 
 anything; more pure and undisturhed. Than that life 
 of unwearied service, it is impossible to conceive any- 
 thini; more absolute in self-sacrifice.' ^ 
 
 Those who live in large towns cannot but feel that 
 the restless un(|uiet spirit is one of our great perils. 
 We have amongst us still, thank God, some 
 
 'Who carry music in their heart 
 Tliroufjli dusky lane and wran^Iin^ mart, 
 Plying tlieir daily task with busier feet, 
 Because their secret souls a holy strain repeat.' - 
 
 But most of us know full well that ceaseless 
 competition, restless activity, grinding monotony are 
 wearing away our real inner life. Restlessness is 
 the curse of the age ; it dims the spiritual vision 
 and robs the inner life of vigour. No writer has 
 expressed this more clearly or more often than Matthew 
 Arnold : — 
 
 'For most men in a brazen prison live, 
 Wliere, in the sun's hot eye, 
 With heads bent o'er their toil, tliey languidly 
 Their lives to some unmeaninir taskwork fjive, 
 Dreaming of naught beyond tlieir prison-wall, 
 And as, year after year, 
 Fresh products of their barren labour fall 
 From their tired hands, and rest 
 Never yet comes more near, 
 
 ' Dean Church, Gifts of Civilisatio>i, pp. 91-94. 
 ^ Keble, Christian Year (S. Matthew's Day).
 
 212 SUNDAY 
 
 Gloom settles slowly down over their breast ; 
 
 And while they try to stem 
 
 The waves of mournful thought by which they are prest, 
 
 Death in their prison reaches them, 
 
 Unfreed, having seen nothing, still unblest.' ^ 
 
 ' And we say that repose has fled 
 P'or ever the course of the river of Time. 
 That cities will crowd to its edge 
 In a blacker incessanter line ; 
 That the din will be more on its banks, 
 Denser the trade on its stream, 
 Flatter the plain whei'e it flows. 
 Fiercer the sun overhead. 
 That never will those on its breast 
 See an ennobling sight. 
 Drink of the feeling of quiet again.' ^ 
 
 ' This is the curse of life ! that not 
 
 A nobler, calmer train 
 Of wiser thoughts and feelings blot 
 Our passions from our brain ; 
 
 But each day brings its petty dust 
 
 Our soon-choked souls to fill, 
 And we forget because we must 
 
 And not because we will.' ^ 
 
 • ••••• 
 
 ' We see all sights from pole to pole. 
 
 And glance, and nod, and bustle by; 
 And never once possess our soul 
 Before we die.' * 
 
 He longs for the 
 
 ' . . . days when wits were fresh and clear. 
 
 And life ran gaily as the sparkling Thames ; 
 Before this strange disease of modern life. 
 
 With its sick hurry, its divided aims, 
 Its head o'ertax'd, its palsied hearts was rife.' * 
 
 ^ 'A Summer Night.' -' The Future.' ^'Absence.' 
 
 * *A Southern Night.' ^ 'The Scholar Gipsy."
 
 REST 21. '< 
 
 Thouoh it is tiuc that the wear and tear of Hfe 
 are the chief cause of this restlessness, yet even those 
 whose lives are leisurely are afl'ected by it. Alanv 
 who have plenfv of time to do all that is or ought 
 to be required ol' Uiliu become fretted eager and 
 worried in a j)erfectly needless way : il is the fashion 
 to be in a hurry. Frecjuently even those whose 
 nerves have given way, or who have broken down 
 through overwork, refuse to accept the rest from 
 work which God has thus imposed upon them. 
 
 The most serious result of this restlessness is 
 that, even when we have time to pray, or to hold 
 communion with God, we cannot do it; we have 
 lost the power, the wear and tear has caused a 
 spiritual anaemia. We talk to a friend ; we take up 
 a newspa})er, a novel ; do anything rather than make 
 the necessary eiibrt to commune with our own hearts 
 and be still. Pascal tells us that all this is the out- 
 come of man's dread of really knowing himself as he 
 is, of reallv facing fundamental truths. ' Nothing is 
 so insupportable to man as to be completely at rest, 
 without passion, without business, without diversion, 
 without study. He then feels his nothingness, his 
 loneliness, his insufficiency, his dependence, his weak- 
 ness, his emptiness. At once, from the depth of his 
 soul, will arise weariness, gloom, sadness, vexation, dis- 
 appointment, despair.'' ^ 
 
 ' Pensi'es : tr.inslation by C. Kegan Paul, p. 40, See whole section 
 on ' Diversion.'
 
 214 SUNDAY 
 
 Each year, moreover, as it passes makes it increas- 
 ingly difficult to pull ourselves together, if such a 
 habit of dissipation of energy has unhappily laid hold 
 of us ; yet meanwhile we are growing older, our bodies 
 are decaying, their powers growing less. Old age will 
 be bitter and weary to us if, as the body grows weaker, 
 the inner self does not grow stronger. If there has 
 been no quiet for thought, no storage of experience, 
 we shall be useless to those younger than ourselves 
 who will look to us for guidance and expect of us 
 wisdom ; for no one can draw water out of a dry 
 well. ' Distraction within is the way to make life 
 useless and barren.' ^ The old age of those who have 
 never learned to think will be a poor and worthless 
 thing. ' I have written unto you, fathers,' says S. 
 John, ' because ye know him which is from the begin- 
 ning.'^ Those to whom the Apostle wrote had hold 
 of Him in Whom alone is to be found strength and 
 peace ; they could face old age ; in them it would be 
 fruitful. 
 
 If we shall be unfit for old age, still more shall we 
 be unfit for the presence of God hereafter. It is 
 the pure in heart who see God. Even S. John who 
 leaned on our Lord's breast at supper ' fell at his 
 feet as one dead ' ^ when he saw Him in His glory ; 
 we cannot be presumptuous enough to suppose that 
 Ave, being what we are, shall be fit without prepara- 
 
 ^ Hort, 7/ie Way, the Truth, at! d the Life, p. 2 1 8. 
 ^ I S. John ii. 14. ^ jigy_ j_ jy_
 
 UK ST 21.'} 
 
 tion ; and preparation without rest and cinict thought 
 is inij)o.ssihle. 
 
 * We all aspire to heaven : and there is heaven 
 Above us : go then ! dare we go? no, surely 
 How dare we e^o witlumt a reverent pause, 
 A growing less unfit for heaven ?' ' 
 
 The cultivation of the 'quiet mind,' which will 
 make prayer and meditation possible, and will alone 
 enable us to do solid work for God, should be one 
 great end of the Sunday rest. The modern ' idolatry 
 of bustle ' is no imaginary peril. A friend writes : 
 ' " The world is so full of a number of things," as 
 Stevenson's verse says, that I think we need more and 
 more something very real and strong; to bring back 
 our thought and interest to what is after all the main 
 concern of life, the two great commandments of the 
 Law, and Sunday properly used surely does this as 
 nothing else can."* 
 
 * A man must be still, he must give himself time to 
 think, he must pause in his earthly cares and labours, 
 and in his wild, impatient, fretful huming on after 
 earthly things, else he will know nothing of God ; he 
 may say good words, he may remember prayers and 
 psalms which he has learned, he may now and then 
 have good thoughts hurrying across his mind, as 
 bright spots of clear sky come out for short intervals 
 in a wild, windy day among the clouds. I say a man 
 who is always in this world's work may now and then 
 
 1 R. Browning, A Soufs Tragedy.
 
 216 SUNDAY 
 
 have thoughts of God, but he cannot really come to 
 know Him without sometimes being " still,''"' without 
 having Sabbaths, that is, times of rest, and hallowing 
 them — i.e., giving them to God." ^ 
 
 IV 
 
 The grinding, money-making, competitive spirit of 
 the day affects every class of society. 'The Rural 
 Exodus,' which is so lamentable a fact nowadays, is 
 largely due to rebellion against the dulness of our 
 villages. Men cannot tolerate quiet, and so the excite- 
 ment and wearing grind of a town life, with its 
 miserable poverty and overcrowding, is preferred to 
 the ' dulness '' of the country. But in that town life 
 there is neither space nor time for quiet. Those who 
 best understand the lives of the })oor in our great 
 towns and cities know the practical impossibility of 
 their securing quiet in their homes, and how great 
 are the sins, how lamentable the deadness and in- 
 difference to all but material needs which often follow 
 from this continual publicity ; there is no ideal for 
 this life, no looking beyond into another ; none of 
 the comfort to be won from the knowledge that ' im- 
 perfection means perfection hid.' The practice of 
 religion has ceased to have any meaning for the 
 majority. It is not that people are hostile to it ; 
 rather it fails to touch or appeal to them ; the 
 ^ Keble, Sernioiis on the Christian Year, vol. xi. serm. 31.
 
 REST 21 
 
 sensitive jioints in their nature seem blunted. Mr. 
 Charles Booth, whose authority in such matters is un- 
 questioned, says, 'The degradation which follows from 
 excessive hours of labour takes different forms. It 
 may even be compatible with regular work, good 
 wages, and abundant food ; for too long hours tend 
 to create a mechanical and absorbed mind, indifferent 
 alike to home ami to the wider interests of life. Such 
 degradation is frequently undetected, and is, indeed, 
 more subtle, because more self-absorbing than the 
 extremer forms of the same evil. It may not involve 
 the same economic or physical evils, but its moral 
 effects are hardly less regrettable and sinister."' ^ 
 
 A recent writer, speaking of what he calls the 'city 
 type "■ of the coming years, the ' street-bred ^ people of 
 the twentieth century, says : ' In the past twenty-five 
 years a force has been operating in the raw material of 
 which the city is composed . . . The second genera- 
 tion of the immigrants has been reared in the courts 
 and crowded ways of the great metro})olis, with 
 cramped phvsical accessories, hot, fretful life and long 
 hours of sedentary or unhealthy toil. . . . AVe may 
 say that it is physically, mentally, and spiritually 
 different from the tvpe characteristic of Englishmen 
 during the past two hundred years. The physical 
 change is the result of the city up-bringing in twice- 
 breathed air in the crowded quarters of the labouring 
 classes. This as a substitute for the spacious places 
 ' C. Booth, Life and Labour of the People^ vol. ix. p. 296. (1897.)
 
 218 SUNDAY 
 
 of the old, silent life of England ; close to the ground, 
 vibrating to the lengthy, unhurried processes of nature. 
 The result is the production of a characteristic physical 
 type of town-dweller — stunted, narrow-chested, easily 
 wearied, yet voluble, excitable, with little ballast, 
 stamina, or endurance — seeking stimulus in drink, 
 in betting, in any unaccustomed conflicts at home or 
 abroad. Upon these city generations there has oper- 
 ated the now widely-spread influence of thirty years 
 of elementary school teaching. The result is a mental 
 change ; each individual has been endowed with the 
 power of reading, and a certain dim and cloudy 
 capacity for comprehending what he reads. Hence 
 the vogue of the new sensational press, with its enor- 
 mous circulation and baneful influence ; the perpetual 
 demand of the reader for fiercer excitement from 
 his papers.' 
 
 The same writer speaks as follows of the spiritual 
 results of the present conditions of town life : — 
 
 ' A change more vital and more ominous for the 
 future is widely attested by those familiar with this 
 new city type ; the almost universal decay, amongst 
 these massed and unheeded populations, of any form 
 of spiritual religion. Morally, indeed, they for the 
 most part accept a standard which is the astonishment 
 of their friends. Patience under misfortune, a per- 
 sistent cheerfulness, family affection, and neighbourly 
 helpfulness are widespread amongst them. But the 
 spiritual world, whether in Nature, in Art, or in de-
 
 REST 219 
 
 finite lloli^ioii, has vanished, and the curtain of the 
 horizon has descended round the material thinf^s and 
 the pitiful duration of human life. In former time 
 in England, i'nr better or worse, the things of the 
 earth were sliot with spiritual significance ; heaven and 
 hell stretched out as permanent realities ; the " king- 
 dom of all the worlds " rose up as " the theatre of 
 man's achievements " and " the measure of his destiny." 
 To-day amongst the masses of our great towns 
 God is fjxintiy apprehended as an amiable but absentee 
 ruler ; heaven and hell are passing to the memories 
 of a far-off' childhood, the one ceasing to attract, the 
 other to alarm.' ' 
 
 It has already been shown that rest is not the 
 primary object of Sunday, that in the early days 
 Christians rested mainly in order that they might 
 have time for worshij). We have also seen that, in 
 respect of the Sabbath, the idea of rest had been 
 developed at the expense of all else. The rabbinical 
 doctors had practically reduced it to unreality. Our 
 Lord's teaching lifts up their Sabbath idea to a 
 higher level by setting forth the thought of God's 
 rest in work and work in rest : — ' My Father work- 
 eth hitherto,' He says, 'and I work/^ 'He is no 
 more a breaker of the Sabbath than God is, when 
 
 ^ C. F. G. Mastermaii, Heart of the Empire, pp. 7-9. 
 ^ S. John V. 17.
 
 220 SUNDAY 
 
 He upholds with an energy that knows no pause 
 the work of His creation from hour to hour, and 
 from moment to moment : — " My Father worketh 
 hitherto and I work " ; My work is but the reflex of 
 His work.' By this example of the divine method He 
 teaches that ' abstinence from an outward work be- 
 longs not to the idea of a Sabbath ; it is more or 
 less a necessary condition of it for beings so framed 
 and constituted as ever to be in danger of losing 
 the true collection and rest of the spirit in the 
 multiplicity of earthly toil and business. Man 
 indeed must cease from Ms work, if a higher work 
 is to find place in him. He scatters himself in 
 his work, and therefore must collect himself anew, 
 and have seasons for so doing. But with Him who 
 is one with the Father it is otherwise. The deepest 
 rest is not excluded by the highest activity ; nay 
 rather, they are one and the same,' ^ for He is the 
 Eternal I AM with Whom work is rest and rest is 
 energy ; in the words of the old office hymn — 
 
 ' While all things change at Thy decree. 
 Thyself unchanged eternally.' 
 
 Man with his limitations and his littleness cannot 
 yet combine work and rest, as do the saints in heaven, 
 who ' rest from their labours ' and yet whose ' works 
 do follow them.' 
 
 There is no question of the duty of work. ' Six 
 
 ^ Trench, Notes on the Miracles, pp. 256, 257. (1846.)
 
 REST 221 
 
 days shalt Ihou labour and do all thy work ' ; 
 God will have no drones: — 'If any will not work 
 neither let him eat/^ Work may difl'er greatly — one 
 man's labour is manual, another's mental ; one man's 
 toilsome, another light ; one may have to lai)our 
 in the sweat of his brow to earn his daily bread, 
 another in God's providence may have much leisure. 
 The leisured man has no less than others his work to 
 do ; he is responsible for the way in which he uses the 
 time and means which God has given him ; his work 
 may be by unselfish efibrts to make other people's lives 
 brighter and to add something to the sum total of 
 happiness in the world. It must not be forgotten 
 that he must rest in mind and body from his daily 
 routine of self-improvement or enjoyment, in order to 
 develop his spiritual nature and to take up his duties 
 towards others. Leisure is a talent to be used ; it 
 has to be accounted for. The leisured man is bound 
 to develop to the utmost the faculties, the gifts, the 
 powers entrusted to him, for the glory of God and 
 for the good of his neighbours. 
 
 Idleness is a vice, and brings with it utter weari- 
 ness. ' Men's idleness is the most disagreeable state 
 of existence, and both mind and body are continually 
 making efforts to escape from it. . . . There are 
 many tasks and occuj)ations which a man is unwilling 
 to perform, but let no one think that he is in love 
 with idleness ; he turns to something which is more 
 
 ' 2 Thess. iii. lo.
 
 222 SUNDAY 
 
 agreeable to his inclination, and doubtless more suited 
 to his nature ; but he is not in love with idleness.' ^ 
 
 Rest is good or bad according as it has or has not 
 the right purpose. There is no merit in rest merely as 
 rest.^ If it is the reward of toil and the preparation 
 of the labourer for fresh and even better toil it can 
 be nothing but good. There are many who imagine 
 that they are doing a religious thing by staying in 
 bed for the greater part of Sunday morning, or loung- 
 ing through the day doing nothing. One is more 
 than inclined to doubt whether the most wearying 
 work would not be better than this, unless the stay- 
 ing in bed is an actual physical necessity. 
 
 Rest, as Hooker tells us, is not idleness (which is 
 the renunciation of duty for fear of pain), but either 
 the ceasing from a perfect work, or the passing to a, 
 higher labour ; — the giving over a meaner labour, 
 because a worthier and better is to be undertaken.^ 
 
 VI 
 
 It will greatly help us in deciding some of the 
 critical points that arise as to the manner of obser- 
 ving Sunday if we keep in view the distinction between 
 a rest that is laudable and a rest that is vicious. 
 True rest is re-creation — the recruiting of powers 
 fatigued by use. There has been waste going on in 
 
 ^ George Borrow, Lavcngro, chap. xiv. - See Appendix A. 
 
 s Cf. Ecclesiastical Polity, V. Ixx. 4.
 
 REST 22n 
 
 the body, waste of nerve and tissue which must l)e 
 repaired; there has been mental waste going on, the 
 tired brain nnist be refreshed ; there has been spiritual 
 waste going on, the fret and stir of life wearing away 
 the spiritual energy of the man, which also must be 
 set right. 
 
 A clear distinction should be made between the 
 man who is idle .ill the week, and the man who on 
 week-davs never gets a minute to himself; we shall 
 allow to the latter what we should certainly deny to 
 the former. Such considerations will help us in decid- 
 ing what we ourselves may or may not do on Sunday. 
 Clearly, if ^ve can avoid it, we ought to do nothing 
 which involves wear and tear of the same kind as on 
 other days of the week. For instance, many con- 
 scientious women are exercised as to whether they 
 are doinc; wronjr if thev do needlework or knitting on 
 Sunday. Without any attempt here to discuss nice 
 points of casuistry, it would seem reasonable to say 
 that much turns on the question whether it is the 
 ordinary work by which they get their living. To do 
 the same things as on other days of the week, with 
 the same end in view, leads to the secularising of 
 life ; whereas if a hard-worked woman, who gets no 
 time in the week to do the little odds and ends of 
 home-mending that must be done, sits down quietly 
 to do them on a Sunday afternoon, not thereby in 
 any way diminishing her Sunday duties, few would 
 blame her. On the same principle, the man who is
 
 224 SUNDAY 
 
 reading for an examination would put the examination 
 books away on Sunday, the tradesman would lock up 
 his ledgers.^ 
 
 The following words of Alexander Knox are to the 
 point : ' I myself, I acknowledge, am not friendly to 
 an actual sabbatising of Sunday. I wish it to be 
 observed, not so as to coerce but so as to elevate ; to 
 be kept holy in newness of spirit, rather than in the 
 oldness of the letter. Whatever, therefore, tends to 
 expand and ennoble the mind, whether it be directly 
 religious, or, in a more general sense, " true and 
 venerable, just and pure, lovely, and of good report," 
 strikes me to come properly (if it come proportion- 
 ably) within the employments or the recreations of 
 
 ^ ' No trait in the tenor of my father's life was more constant and 
 characteristic than his use of Sunday. So far as he rightly could, he 
 kept the day from the encroachment of ordinary work. He did what 
 had to be done : but he never lightened the burden of a week-day by 
 deferring any of its demands till Sunday. There was a peculiar look 
 of reluctance in the way he went to see a visitor who had come on that 
 day when he might as well have come on another : and the visit was 
 generally short. I remember asking him when I was an undergraduate 
 whether I might on Sunday go on reading for the schools. I don't 
 remember all his answer : but it was decisively negative ; partly on 
 the ground that a man was almost sure to break down if he would not 
 rest one day in the week. And he used religiously the rest he so 
 secured. He never dined out, never travelled for pleasure's sake, 
 never read a newspaper or a novel on Sunday, never let any weariness 
 stop his church-going. 
 
 ' In the inscription beneath the window commemorating in St. 
 Nicholas at Yarmouth his father and mother, he wrote of them as 
 "lovers of their church and home": and to that twofold love, ever 
 present in his life, he dedicated the time won from work on Sundays. 
 ..." Memoirs and Letters of Sir James Pa^et, edited by one of his 
 sons, p. 421.
 
 REST 225 
 
 Sunday. But it is in S. VauVs sense of all things 
 being pure to the j)urc that I say this. A fence 
 must be drawn between Suntlay and the world ; 
 between its businesses and the businesses of other 
 common days, or piety will be shut out of human life.' ^ 
 Such a principle has its exceptions, as, for instance, 
 when in a Swiss villaoe church, on a line Sunday, 
 notice is given from the pulpit that, the weather 
 having been bad in the week, work may be done in 
 the haylield on the Sunday afternoon. Those to 
 whom reasonable latitude is allowed are only the 
 more likely to observe a rule well." 
 
 VII 
 
 It remains to consider the best manner of using 
 the quiet thus secured. Due regard having been given 
 to physical rest and public worship, the next duty will 
 be to spend time at home in refreshing and recreating 
 the mental and spiritual faculties. First comes Bible 
 
 ^ Remains, vol. iv. p. 347. 
 
 - See Appendix A, pp. 266, 267, ami Appendix C, p. 270. Cf. 
 Injunctions of Edward vi., issued in 1547, No. 24. ... 'AH parsons, 
 vicars, and curates shall teach and declare unto their parishioners that 
 they may with a safe and quiet conscience in ye time of harvest labour 
 upon ye holy and festival days, and save that thing which God hath 
 sent. And if from any scrupulosity, or grudge of conscience, men 
 should superstitiously abstain from working upon those days, that then 
 they should grievously offend and displease God.' — Cardwell, Dont- 
 mcHtary Aniiah, vol. i. p. 17. Cf. also 20th of Queen Elizabeth's 
 Injunctions of 1559. — Cardwell, Documenlary Amiah, vol. i. p. 220 ; 
 and Canon 13 of 1603.
 
 226 SUNDAY 
 
 reading. It has not ceased to be necessary that we 
 should ' read, mark, learn and inwardly digest ' the 
 Holy Scriptures. The Englishman boasts of his ' open 
 Bible," he thanks God that he has it in the ' vulgar 
 tongue,'' but he sometimes reads it very little. Very 
 likely he has never realised that some system, how- 
 ever simple, is necessary for reading and understanding 
 the Bible. Perhaps he has never been advised as 
 to what parts of Scripture to study ; perhaps has 
 never come across a good commentary, or learnt to 
 read the Bible with what Bishop Westcott says is the 
 best commentary of all, namely a Reference Bible or 
 a Concordance, — ' comparing spiritual things with 
 spiritual,'' Let any one who has not yet begun to 
 read his Bible systematically, buy or borrow Dr. 
 Liddon"'s Advent Sermons, read carefully through the 
 one which deals with Bible-reading, and follow the 
 advice there given. He will soon realise the truth 
 of the words 'Thy word is a lantern unto my feet: 
 and a light unto -my path,' and say, 'O how sweet 
 are thy words unto my throat : yea, sweeter than honey 
 unto my mouth."' In the difficulties and temptations 
 of daily life he will find the meaning of the saying, 
 ' Thy words have I hid within my heart : that I should 
 not sin against thee.' 
 
 Besides the Bible there are many other religious 
 books which may be read with advantage. When 
 once a man acquires a taste for good religious 
 literature, his only difficulty will be to make the
 
 RES r 22 
 
 •:< 
 
 best choice. The nniltiplicity of books nowadays 
 constitutes a real peril. Thorouf^jhly to master and 
 make friends of a few select devotional hooks of the 
 best kind, such as, The Imitation of Christ, The 
 Spiritual Combat, Law's Sirioa.s- Call, Bishop Wilson's 
 Sacra Privata, or 'The Christian Year, is for most 
 of us more profitable than anything else. Of good 
 sermons also there is no lack. In the last few years 
 there have been written several valuable books which, 
 within a short compass, and in concise language, give 
 an outline of the Christian faith such as many need. 
 Our tendency is to be vague, invertebrate, and un- 
 systematic in matters of faith, and also to forget that 
 faith demands of us the exercise of our best powers. 
 Such books as these assort and put into shape the 
 truths which we already know, open out new vistas 
 of knowledge in the things of God, and give religious 
 truth a fresh interest.^ Biographies too with their 
 concrete facts are interesting to many who would 
 be wearied by books dealing with abstract subjects. 
 ' Dry precept and disembodied disquisition, as they 
 can only be read with an effort of abstraction, can 
 
 ^ ' He got his time [on Sundays] for the study of theology : and he 
 made the very most of it. Then, too, the rare strength and resolute- 
 ness of his mind came out. For no book seemed too stift' for him, if 
 only it was thorough and well thought out and sincere. Pascal and 
 Hooker he had studied thoroughly in early days : at one time he set 
 himself to master Berkeley and Cudworth : he read much of Pusey, 
 and Newman, and Liddon, and Lightfoot, and Westcott : and every- 
 thing that Church and Mozley wrote. . . .' — Life of Sir James Paget, 
 p. 422.
 
 228 SUNDAY 
 
 never convey a perfectly complete, or a perfectly 
 natural impression. Truth, even in literature, must 
 be clothed with flesh and blood, or it cannot tell its 
 whole story to the reader. Hence . . . good bio- 
 graphies and works of high imaginative art are not 
 only far more entertaining but far more edifying than 
 books of theory or precept.' ^ 
 
 If quiet Sundays, carefully used in this way, taught 
 men to think more systematically they would be of 
 great value. Such studies would also lead them to 
 make better use of other opportunities which the 
 Church gives. 
 
 There is danger in these busy days of forget- 
 ting the paramount importance of personal character. 
 We must not dissipate this, or risk the loss of the 
 one supreme and abiding possession ; — ' What shall it 
 profit a man, if he gain the whole world, and lose his 
 own soul ? ' What we do depends upon what we 
 are ; the value of service is in proportion to the force 
 and reality of character. 
 
 NOTE 
 
 What is said ;ibove as to Sunday-reading- is not intended to 
 exclude the reading of light literature b}' those who need it as 
 a mental rest. 
 
 ^ R. L. Slevenson,essay on 'Henry David Thoieau,' in yI/f«flWj5^(p/'j.
 
 CHAPTER VITT 
 
 SERVICE 
 
 A THiRU obligation of Sunday is to do our duty to 
 others : — ' When the religious obligations of Sunday 
 have been complied with there are duties of brother- 
 hood, kind deeds and words to friends, visits to the 
 sick above all. It should be made a bright as well 
 as a solemn day for our children, so that in after life 
 they may look back on the Sundays of childhood as 
 the happiest of days/ ^ 
 
 It has been pointed out that we have an argument 
 for Sunday observance likely to be widely accepted 
 in what may be called the ' social need.' The recent 
 defeat of the attempt to introduce a Sunday issue 
 of some of the daily papers was a remarkable sign 
 of the times ; the attempt was baffled by the witle- 
 spread feeling that to rob a large body of men of 
 their Sunday rest was a selfish want of consideration 
 running counter to the conscience of the age. There 
 is every reason why we should appeal to the human 
 instinct manifested in this incident, this wholesome 
 
 ' Liddon, Easier in S. Paurs, sermon \xiv., on the ' Lord's Day.' 
 
 229
 
 230 SUNDAY 
 
 rebellion against a ceaseless grinding of the great social 
 machine. In making this appeal to the social con- 
 science we are taking a perfectly legitimate line ; we 
 do not always use to the drunkard S. Paul's argument, 
 that he is defiling that body which is a member of 
 Christ, a temple of the Holy Ghost. It is often well 
 to begin on a lower level, and appeal to his pocket or 
 his sense of what is due to his wife and family. We 
 may do the same in our endeavour to stir the public 
 conscience on the subject of Sunday rest ; it must 
 be shown that this is a social and not merely a 
 religious question, and on this ground we may some- 
 times appeal, apart from all question of creed or 
 religious motive, to men whose fundamental instincts 
 are right, though their grasp of truth may be 
 weak. 
 
 There are few things on which modern discoveries 
 have thrown more light than the mysterious way in 
 which our lives are linked together and the degree in 
 which it is possible for one to influence the many ; 
 the ' solidarity ' of human life has in our own day 
 been emphasised to a remarkable degree. The 
 eighteenth century and the early part of the nineteenth 
 saw the recognition of the value of the individual ; 
 we are now learning that, important as the recogni- 
 tion of that value is, the individual cannot realise 
 himself, or attain his end apart from others. This 
 truth has a direct bearing on the subject of this 
 volume, inasmuch as a line of action, though it may
 
 S Ell VICE 2.31 
 
 be in no direct contlict with our personal duty to 
 God or ourselves, yet may be wrong in that it ufiects 
 the bodily or spiritual welfare of others. 
 
 The ([uestion of exercise or amusements on Sunday 
 does affect the bodily and spiritual welfai'e of others, 
 and must be dealt with on unselfish princi})les. The 
 consideration of whether a particular form of exercise 
 or a particular game involves labour or trouble to 
 others is imj)ortant ; and the assurance that such 
 games as golf, cricket, lawn-tennis, and croquet, or 
 such indoor occupations as music or drawing, do not 
 involve such labour will tend to set at rest the qualms 
 of conscience which many people have. In many 
 amusements we do not enq/loy others at all, or need 
 not do so. As regards golf, for instance, one would 
 imagine that a little thought and consideration on the 
 part of a club committee would set free at any rate 
 the greater part of the stafi' on Sunday. Cricket too 
 is a game which, on the ground that no labour is 
 involved, mav well be permitted. It is well known 
 that Mr. Keble, in his country parish of Hursley, 
 encouraged Sunday cricket : one who knew him very 
 well and worked under him says that, when on one 
 occasion there was a discussion as to the advisability 
 of the Sundav cricket being abandoned in a parish 
 where one of his old curates had introduced the
 
 232 SUNDAY 
 
 practice, Mr. Keble said, ' Don't be persuaded to give 
 it up ; I 'm sure you are right.' ^ 
 
 Again, it is obvious that bicycling need involve no 
 trouble to any one but ourselves.^ 
 
 II 
 
 We pass on to the use of our spare time on Sunday 
 in mental culture, a subject intimately connected with 
 the question whether picture galleries and museums 
 shall be opened on the Lord's Day or not. 
 
 Without attempting to do more than touch upon 
 so wide a subject, it may be well to recall some words 
 of Principal Shairp : ' Culture and religion are not, 
 when rightly regarded, two opposite powers, but they 
 are, as it were, one line with two opposite poles. Start 
 from the manward pole and go along the line honestly 
 and thoroughly and you land in the divine one. Start 
 from the divine pole and carry out all that it implies 
 and you land in the manward pole or the perfection 
 of humanity. Ideally considered then, culture must 
 culminate in religion, and religion must expand into 
 culture.' Again, ' Culture proposes as its end the 
 carrying of man's nature to its highest perfection, the 
 developing to the full all the capacities of humanity. 
 If then, in this view, humanity be contemplated in 
 
 ^ See Appendix B. 
 
 ^ Such amusements are here considered simply on their merits, 
 without reference to the possibilities of wasted Sundays unhappily 
 involved in them.
 
 S F-: R \' K K 233 
 
 its totality, and not in some partial side of it, culture 
 must aim at developing our liumanity in its Godward 
 aspect as well as its mundane asj)ect. And it must 
 not only recognise the religious side of humanity, but 
 if it tries to assign the due place to each capacity, 
 and assign to all the capacities their mutual relations, 
 it must concede to the Godward capacities that para- 
 mount and dominating place which rightfully belongs 
 to them, if they are recognised at all. That is, 
 culture must embrace relifjion and end in it.' ^ 
 
 The mental faculties of many are blunted by disuse 
 or misuse. They have scarcely more power of ap- 
 preciating beautiful things than an animal has of 
 admiring a sunset;^ there is nothing within to 
 respond to the influence of the beauty without, no 
 subjective power of assimilation ; to them beautiful 
 things are as though they were not. But those 
 who believe in the capacities of man know that 
 somewhere these faculties of response to the beautiful 
 are lying dormant, and only need to be drawn out. 
 It is no argument to say that if you have made 
 people care about pictures, or the treasures of a 
 museum, you have not necessarily made them better 
 men and women. That is true, but you have led 
 them along a road which opens out endless pos- 
 sibilities. It is impossible to account for that strange 
 thrill which beautiful things — a piece of exquisite 
 
 ^ Shairp, Culture atid Religion, pp. 14, 15. 
 
 - Cf. Mozley, University Sermons, second edition, p. 127.
 
 234 SUNDAY 
 
 music, a picture, or a sunset — give us, unless they 
 have in them something which is divine, unless behind 
 them is the Created Word, in whom all things co- 
 here, who is the life of all that lives.^ These works 
 of God are frequently a means of actual grace ; and 
 the attempt to educate men, to reveal to them the 
 beauty of beautiful things, is a step in the Godward 
 direction : — 
 
 ' There is a book who runs may read^ 
 Which heavenly truth impai-ts, 
 And all the lore its scholars need 
 Pure eyes and Christian hearts. 
 
 The works of God above, below, 
 
 AV^ithin us and around. 
 Are pages in that book, to show 
 
 How God Himself is found.' - 
 
 It is not easy to see why looking at good pictures 
 or art treasures should not have the effect of bring- 
 ing people nearer to God rather than of making 
 them forget Him. The man whose own house is 
 full of pictures would have no hesitation, however 
 Sabbatarian his views might be, in showing the 
 pictures to his friends on a Sunday afternoon ; why 
 should it be wrong for others to enjoy quietly the 
 treasures of our public galleries ? Obviously, if a 
 visit to a gallery or museum is of such absorbing 
 interest to a man as to lead him to neglect his duty 
 
 ^ Cf. S. John i. 3, R.V. margin (' That which hath been made was life 
 in him') ; cf. Col. i. 17, and Bishop Lightfoot's note on the passage. 
 ^ K'^lile, Christian Year (Septuagesima Sunday).
 
 S E II \' K K 2.'35 
 
 to God, it will be well tor him to give up his visits, 
 Ikit, whatever didiculties may be involved, it is im- 
 possible not to feel that young men who live in 
 solitary lodgings in a large town, or young women 
 who have no friends, ought to have places to which 
 they can go for reasonable relaxation, and that it 
 is far better for them to use their leisure in this 
 way than to be driven into ([uestionable places of 
 resort, or to loiter about the streets and get into 
 bad company. Few people know how many servant 
 girls are ruined by being obliged to take their 
 regular ' Sunday out ' and having no friends to whom 
 they can go. 
 
 But this involves again the cjuestion of Sunday 
 labour. Not more, however, than a very few atten- 
 dants are as a rule recjuired for the care of galleries 
 on Sunday. It was suggested some years ago, though 
 perhaps the suggestion has been forgotten, that Jews 
 might act as warders, or that those who feel strongly 
 the need of opening should volunteer to do so. Those 
 who know the working classes best will testify that 
 such attendants would have but little trouble. A 
 visitor to the National Gallery on the day of the 
 Trafalgar Square riots some years ago reported that, 
 in the interval of waiting for the riots to begin, large 
 numbers of intending rioters flocked into the Gallery 
 and peacefully enjoyed the pictures. This incident 
 shows the quiet and decorous spirit in which Lon- 
 doners at any rate, even of the roughest class, can use
 
 236 SUNDAY 
 
 the galleries. It is hard to see what possibility of 
 Sunday desecration there can be in throwing open 
 these places to the public on the only day on which 
 most of them can get the opportunity to enjoy them.^ 
 
 Ill 
 
 It is in reference to domestic servants that the 
 principle of thoughtful consideration applies most 
 largely. ' I wish I could get a cook without a 
 soul "* was the utterance of a materfamilias many 
 years ago. Even good men and women are often 
 strangely careless about the spiritual needs of those 
 who work for them, forgetting that a little thought 
 as to the hour at which they wish to be called, 
 the arrangement of meals or the use of carriages and 
 horses would often make religious observances possible 
 for their servants. In nothing does this thoughtless- 
 ness work more damage than in the matter of exces- 
 sive Sunday hospitality ; ^ when the household is kept 
 at work all day there is little chance for its members 
 to get to church, or to secure any of that quiet which 
 servants ought to have. 
 
 If again servants are kept up late on Saturday nights 
 they cannot get to their Communions, as they ought 
 to do, on Sunday mornings. 
 
 We need to exercise more consideration in these 
 matters ; they are not trivial ; they are covered by 
 
 ^ Cf. Lidiloii, Edster in S. Paul's, serm. xxiv. - See Appendix H.
 
 SEKVICP: 2.17 
 
 the Apostolic precej)t to ' bear one another's burdens "" 
 and to •■ look each of you also to the things of others/ 
 Want of thought may amount to a great sin, as it did 
 in the case of the rich man, to whom it never occurred 
 even to think of Lazarus lying at his gate. 
 
 That this warning does not refer only to the 
 servants in our own households should be remem- 
 bered bv those who spend Sundav in the countrv. 
 The modern custom of ' week-end ' holidays is ruinous 
 to the Sunday quiet of many a country house. 
 
 If the case is so with domestic servants, it is even 
 more true of servants in the London clubs. The fact 
 that, in spite of low wages, and long inconvenient 
 hours, they are a cheerful and courageous set of men, 
 ought to dispose those with whom the responsibility 
 lies to do all they can to help them. That they 
 should have ' Sundays off ' or shorter hours on that 
 day mav need arrangement, but it could surely be 
 managed.^ 
 
 There are certain matters, such as the interests 
 of railway and hotel servants, omnibus drivers or 
 cabmen, which involve too many complicated questions 
 to be entered into here in detail, but which could 
 be solved if sound principles were honestly applied.- 
 
 The (juestion of open shops on Sunday need only 
 
 ^ It might, for instance, be possible, one would think, to avoid 
 playing billiards far into the small hours of Sunday morning. 
 
 - On one Sunday in June, three years ago, the Sunday League ran 
 no less than twenty-three special excursion trains from London to 
 Portsmouth, carrying fourteen thousand passengers.
 
 238 SUNDAY 
 
 be alluded to ; it is still a practical matter in the 
 poorer districts of London, though in the last fifteen 
 or twenty years the state of things has improved. 
 
 The following words, written by the Paris corre- 
 spondent of The Times a year or two ago, show that 
 in France the feeling in favour of closing shops on 
 Sundays is a strong one : — 
 
 ' As readers of The Times are aware, this is the 
 Feast of the Assumption, one of the four great 
 Concordat festivals celebrated in France, which are 
 observed as holidays in the Government offices and 
 by the public in general. The Courts are idle, the 
 workshops empty, the streets and boulevards deserted. 
 Several of the newspapers do not appear, and most 
 of the shops are closed. I ought to add that this 
 custom of closing the shops, which has become 
 general to-day, and which gives that dominical 
 aspect which foreigners who spend Sunday in London 
 complain of, is really an English importation, and 
 one for which the French ought to be very grateful. 
 I have often asked Parisian shopkeepers if this rest 
 was prejudicial to them, but all have replied that 
 it was a great benefit to their health, and that 
 those tradesmen who originally refused to follow 
 the example had ended by acting like the others. 
 They closed their shops because they had no cus- 
 tomers. And, in fact, if the shopkeepers need a 
 rest, their customers also need one day in the week, 
 and husbands, besides, are not sorry if their wives
 
 SERVICE 230 
 
 give a day's rest to their pockets. For these reasons 
 this example taken from England is u moral and 
 material benefit for France.'^ 
 
 Evidently our neighbours are casting envious eyes 
 at that which we are in })eril of losing." 
 
 Ill 
 
 The principle that our neighbour has a claim to 
 thoughtful consideration, has further applications of 
 an equally practical kind. The solidarity of man- 
 kind makes the law of unselfishness a far-reaching one; 
 we have, for instance, on Sundays to refrain for the 
 sake of others from many things which yet are right 
 in themselves. Many things are right which it is not 
 riiiht for us to do. ' All thinos are lawful ; but all 
 things are not expedient,''" because others may mis- 
 understand our action, and be led by our example 
 into doing what for them is wrong. It was on this 
 principle that S. Paul said, " Wherefore, if meat 
 maketh mv brother to stumble, I will eat no flesh for 
 evermore, that I make not my brother to stumble.""* 
 
 These words recall to our minds the solemn warn- 
 ing in which our Lord speaks of this sin of giving 
 
 1 The Times, Aug. i6, 1899. 
 
 - In the Lent of 189S the Tope commanded the parochial clergy to 
 preach on the observance of Sunday, and to tell the people (i) not to 
 begin any work on Saturday that would have to be completed on 
 Sunday ; (2) not to shop on Sunday ; (3) not to deal with shops that 
 opened on Sunday. 
 
 * I Cor. X. 23. ■• I Cor. viii. 13.
 
 240 SUNDAY 
 
 ' scandal,'' of putting stumbling blocks in the way 
 of his ' little ones "* — not only, that is, those who are 
 literally children, but those who are children in 
 understanding and realise but little of Christian 
 liberty. ' Whosoever shall cause one of these little 
 ones that believe on me to stumble, it were better for 
 him if a great millstone were hanged about his neck, 
 and he were cast into the sea.'^ 
 
 Not only then the direct burden of work that we 
 may lay on others, but also their conscientious scruples 
 must be considered in deciding what we may or may 
 not do. ' Let each (seek) his neighbour's good."* ^ We 
 may be perfectly sure that we interfere with no one 
 by playing cards or billiards, or outdoor games which 
 involve no labour on Sunday, and may defend both 
 practices on that ground ; but we cannot be equally 
 sure that we are not lowering the standard of others 
 by our example. 
 
 Consciences are delicate things to tamper with, 
 and though it is quite true that there is a point 
 beyond which we have no right to go in giving up our 
 Christian liberty, we can scarcely be too careful lest 
 we wound weak souls. ^ It must be remembered that 
 those whose consciences are uneducated or weakened 
 by sin have little perception of the finer distinctions 
 between right and wrong. It may be quite clear to 
 you that certain things belong to your Christian 
 liberty, but the prejudices which prevent those others 
 
 ^ S. Mark ix. 42. - i Cor. x. 24. ^ See Appendix B.
 
 S E 11 V I (' E 241 
 
 from using such liberty themselves or appreciating 
 your liberty are, for a time at least, a necessary prop 
 to their Christian life, which you must be careful not 
 to remove. This principle also covers the ([uestion 
 of any legislation by the Church or combined public 
 action on such matters. Any abrupt removal of 
 fences, any hasty action would be fatal, and tend to 
 destroy the authority of conscience, and the sense of 
 
 right and wrong. 
 
 At the same time it is a matter of regret that 
 men when they begin to be really in earnest some- 
 times take too rigid a Sabbatarian line. 
 
 An old man, who died some years ago, for 
 thirteen years had never bought bread or read a 
 newspaper on a ^Monday. He knew, or thought he 
 knew, that the bread had been baked and the paper 
 printed on Sunday evening, and at extreme in- 
 convenience to himself had kept this rigid rule in 
 the most conscientious manner possible. 
 
 Another old man who was being prepared for 
 Confirmation had for years eked out his tiny livelihood 
 by selling papers on a Sunday morning. He greatly 
 wished to be confirmed, but at the same time knew 
 that he could not conscientiously come forward while 
 he was doing anything that he thought to be wrong. 
 It was a difficult case for his adviser, who saw the 
 dilemma clearly, and dared not make things too 
 easy, lest he should destroy all reverence for Sunday, 
 and weaken a not too enlightened conscience. The 
 
 Q.
 
 242 SUNDAY 
 
 ultimate solution was that a small job was found 
 for him which enabled him to give up other work. 
 
 The action of these men interfered in no way with 
 the Christian liberty of others. When however such 
 scruples take the form of uncharitableness they may 
 need severe condemnation. 
 
 IV 
 
 So far we have dealt with the principle of un- 
 selfishness on the negative side, but it has its 
 positive side also. Our duty to our neighbour means 
 more than abstention from doing him harm. ' The 
 question which directs the activity of life is not, 
 what can I get for myself, but what can I do for my 
 fellows.' ^ 
 
 There is one way in which we must help others 
 on Sundays too important to be omitted, and yet 
 too obvious to need much emphasising, namely, 
 almsgiving. Hooker speaks of ' a charitable largeness 
 of more than common bounty ' being one of the 
 ways in which ' festival times ' should be hallowed. 
 And again he says, ' the first effect of joy fulness is to 
 rest, because it seeketh no more ; the next, because 
 it aboundeth, to give. The root of both is the 
 glorious presence of that joy which ariseth from the 
 manifold considerations of God's unspeakable mercy, 
 into which considerations we are led by occasion of 
 
 1 Westcott, Lessons from Wor/c, p. 253.
 
 SERVICE 24.3 
 
 sacred times/' Nowadays, happily, there are eom- 
 paratively few churehes in which we arc allowed to 
 forget the tkity of almsgiving on Sunday, for at least 
 a weekly collection at the offertory or at other 
 services has become conmion. Why should we more 
 than the Jews ajipear before God empty ? ' It 
 is well to remember how high is the sanction for 
 this custom of Sunday almsgiving. S. Paul, in 
 writing to the Corinthians says, ' Upon the first day 
 of the week let each one of you lay by him in store, 
 as he may prosper, that no collections be made when 
 I come.'^ 
 
 The habit of ' bounty,' as Hooker calls it, will 
 keep us not only from forgetting this aspect of 
 service, but from letting it become careless, unreal, 
 or unsystematic. ' We plead that that which is 
 given to God should be a first charge upon our 
 means, and set apart as sacred, and not be found 
 in some chance fragments that remain when every 
 other claim has been met, and every fancy gratified. 
 We should not, I believe, find ourselves poorer if we 
 were to place a part of our goods beyond the reach 
 of fortune. I do not fancy that the widow who cast 
 into the treasury of God all the living that she had 
 felt afterwards that she had suffered anv loss.' ^ 
 
 xVlmsgiving, however, is only one of manv ways 
 
 1 Hooker, Eccl. Pol. v. Ixx. 2, Ixxi. 10. - Cf. Exod. xxiii. 15. 
 
 ' I Cor. xvi. 2. 
 
 ' Westcolt, The Incarnation and Common Life, p. 202.
 
 244 SUNDAY 
 
 of service. A successful schoolmaster writes : ' I try 
 to get my boys to think a little of other people, 
 and to see the reason for not spending Sunday as 
 other days, in various details. It seems to me that 
 one great reason of both Godless and selfish Sundays 
 lies in the absence of any feeling of vocation, and this 
 is largely due to the want of teaching straight from 
 the pulpit in parish churches (at Confirmation times), 
 and at public and other schools. Of course there 
 is a great lack of self-denial, but I believe this is 
 more apparent than real. It does not strike boys that 
 they ought to be doing something for their neighbour 
 on Sunday ; that something ought to be done to 
 rescue the day from mere selfish leisure. I cannot see 
 how if, at Confirmation and after, most of the advice 
 is about the individual life, and about regular Com- 
 munions and churchgoing, there is not a great danger 
 of the social claims on all Christians, on Sunday 
 especially, falling out, and indeed never being (as surely 
 they should be) prominently brought before the young 
 men and women of all classes. . . . Surely we owe 
 God a portion of our time as well as our money. 
 But the point that this is so, and that this time 
 should be in some way spent for our neighbour, and 
 not only for ourselves, has never been brought home 
 in any real way to most of those whose unsatisfactory 
 Sundays we deplore.' 
 
 This letter deals with a point which has received 
 far too little attention from those who are trying to
 
 S E R V r C E 245 
 
 promote a better observance of the Lord's Day, namely, 
 the positive duty of recognising that others have a 
 claim on our time and trouble on that day ; it carries 
 us on to the thought of active service on Sunday. 
 
 It may well be that the nature of their every-day 
 employment, and the wear and tear of work, render it 
 practically impossible for some to do anything which 
 necessitates strain of mind or body. It seems unfair 
 to expect those who are teaching all the week to take 
 a class in a Sunday school, or to deprive those whose 
 daily labour keeps them indoors of needful fresh air 
 on their one free day. 
 
 Yet there are many who are hampered by no such 
 difficulties, and to whom the self-denial involved in 
 doing useful work for others on Sunday would be 
 valuable. Many a Sunday school in town and country 
 is languishing for want of competent teachers ; many a 
 class of elder boys or girls might be organised, were 
 there an efficient person to take it in hand ; the life 
 of many an invalid might be brightened by a visit 
 from one who now perhaps finds it difficult to kill 
 time ; many a servant girl might be saved from a 
 moral downfall if only ladies of the right sort would 
 have bright cheerful club-rooms open, with music and 
 amusements, for those who have long ' Sundays out ' 
 but no friends or relations to whom they can go. As 
 the letter above quoted suggests, the neglect of these 
 things often springs from people failing to realise 
 that they are a duty. We pray to God in one of our
 
 246 SUNDAY 
 
 collects ' that every member of the same [the Church] 
 in his vocation and ministry may truly and godly 
 serve ^ Him ; we pray in the Holy Communion Service 
 that we may ' do all such good works ' as God ' has 
 prepared for us to walk in ' ; but we forget that such 
 work has an actual claim on us, that it cannot be 
 accepted or left at pleasure. 
 
 The clergy are often expected to do everything them- 
 selves, and to be able to get through it all. Even if 
 it were possible, it would be undesirable and wrong in 
 principle ; for the work of the Church is the work not 
 of the clergy alone, but of the whole Body. Watch a 
 man who is doing a difficult and delicate piece of work: 
 not only his fingers are employed, though they alone 
 may touch the work, but the whole man is engaged 
 — his brain as well as his hand ; and so it is in the 
 Body of Christ, the Church ; the work is the work of 
 the whole Body, though only a few seem actually to 
 touch it. A fuller recognition of the true position 
 of the clergy would lead to a sounder view of the 
 work of the laity. The more it is recognised that 
 the whole Body is priestly in its nature owing to its 
 union with the great High Priest, and that the clergy, 
 called by God to the ministerial priesthood, gather 
 up and express that which belongs to the whole, the 
 more will the laity learn that the actual work of the 
 Church cannot be left to them alone. It is theirs to 
 guide and govern as well as to work, but they cannot 
 do these things rightly or adequately if the laity do
 
 SKUVICP: 217 
 
 not take their share. No doubt it is true that the 
 failure to realise this is largely clue to the fact that 
 our boys in private and public schools and in our 
 universities are seldom taught that they have a ' voca- 
 tion and ministry " to fuKil — that our Lord has given 
 'to every man his work/ Things are better than 
 they were thirty years ago, when there were none of 
 those Public-School or College missions in our great 
 towns which have done so nmch to rouse the interest 
 of the young in work amongst the poor ; but even 
 now the teaching on the subject is meagre, and it is 
 to be wished that more schoolmasters took the same 
 view of their responsibility as is taken by the writer of 
 the letter above quoted. 
 
 It is in large town parishes that the need of the 
 
 laity fully realising their vocation is most felt. In 
 
 recent years, owing to causes which cannot here be 
 
 dealt with, the })arochial system has, to a great 
 
 extent, given way to the congregational. Many who, 
 
 for one reason or another, cannot or tlo not attend 
 
 their own parish church, establish themselves as 
 
 regular members of some distant and possibly poor con- 
 
 srreo-ation. Those who do this should remember that 
 
 the church in which they worship has a very special 
 
 claim, not only on their sympathy, prayers, and alms, 
 
 but also on their energies, and that they ought, so 
 
 far as they are able, to aid in the good works carried 
 
 on there. Unless this practice becomes more common, 
 
 there will be increasing danger that churches planted
 
 248 SUNDAY 
 
 in the heart of a poor population will become fashion- 
 able resorts, and that the clergy, content to see a full 
 church, should be too little anxious about gathering 
 in those who obviously have the first claim upon their 
 labours — the poor for whom the church was built, and 
 to whom the Gospel must first be preached. We may 
 find a mystical meaning in the words ' Ye shall not 
 see my face except your brother be with you.' ^ 
 
 One warning seems necessary Tbefore we leave this 
 subject. There is a danger that we should fall into 
 a habit of thinking that all the real work lies out- 
 side our own doors, and overlook the ' thing that 's 
 nearest."* For many even their whole service, or by 
 far the greater part of it, lies within the four walls of 
 their own home. One who has written much on girls 
 and their education says, ' I know some matrons who 
 have a lurking feeling that they are somehow a disgrace 
 to their sex — deserters in the great battle — because 
 they merely make a happy home for their husbands 
 and children, and do the small neighbourly kindnesses 
 which come in their way, but have no time or strength 
 for more. I know girls, also, who chafe under this 
 same sense of inferiority because they are only making 
 their own home happy and improving their own 
 mind ; their time is " filled with odds and ends while 
 a great work in the world wants doing." They 
 refuse to be comforted by any suggestion that a great 
 part of the world's work consists of these very odds 
 
 ^ Cien. xliii. t,.
 
 S K 11 \' I C K 24!) 
 
 and eiuls, aiul tiuiL soniubcKlv must sec to tlieiii ; lliat 
 work in a J^ondon settlement is, after all, only odds 
 and ends, though in other people's houses instead 
 of their own ; and that, as part of their "slumming'' 
 work would be to listen to old women's complaints, 
 their own mother might be taken as an old woman 
 in the abstract and listened to, as George Herbert 
 listened to the old woman at Benierton, " because it 
 was some relief to a poor body to be but heard with 
 patience." . . . Home is a sphere that requires more 
 saintliness, more self-discipline, than the easy task of 
 any definite outside work, such as a profession. The 
 latter mav be hard work, but it will still be, in a 
 sense, self-indulgence, because it gives free scope to 
 secondary motives, to the love of excitement and of 
 power, to the thirst for activity and praise, which 
 belons", if not to our lower nature, vet certainly not 
 to our highest. It takes the highest nature a girl 
 has to live a home life beautifully, strongly, graciously, 
 completely. It is surely to be regretted that so many 
 of the most noble and eloquent women of the day, in 
 urging on girls the outside needs of the world, speak 
 as if these alone called for self-devotion.' ^ 
 
 We have continually to remind ourselves of the 
 value of the home opportunities, of the fact that the 
 importance of actions lies not in what is external, 
 but in the spirit with which they are done. ' The 
 true art of life is to learn to look at it with God's 
 ^ Lucy n. M. Soulsby, Stray Thoughts on Character, pp. 86 ft.
 
 250 SUNDAY 
 
 eyes. To do the little things in a great spirit, to 
 use little opportunities for a great end, this is the 
 way of greatness. ... In the Kingdom of God it 
 is greatness of spirit not greatness of opportunity 
 that ennobles.'^ This principle will often be a 
 guide as to the best use to make of Sundays. To 
 be pleasant and agreeable at home is a good work, 
 to play music for old people, making their day 
 brighter or shorter, to have a 'good talk,' even a 
 mere gossip, with the lonely, the worried, or even 
 with the perfectly ordinary commonplace person, to 
 make the children's time pass pleasantly — all these 
 things may be works of genuine philanthropy, all 
 the more valuable because there is nothing heroic 
 or exciting about them, nothing for which one gets 
 credit, and perhaps all the more acceptable because 
 on other days home life gets thrust into a corner. 
 Many a busy man in these days sees but little of his 
 wife and children, and when he is with them is too 
 tired to give them of his best ; it is unfair to them 
 that on the one day when he can be with them his 
 energies should still be spent outside his home. A 
 common saying, too often misapplied, is that ' charity 
 beo-ins at home,' but in this case it has its most 
 obvious application. Sunday should be a home day, 
 a day for showing ' piety at home,' a day on which 
 family ties should be paramount so long as they are 
 duly co-ordinated with other claims. 
 
 1 Lang, Miracles of Jesus, p. 151.
 
 CHAPTER IX 
 
 CONCLUSION 
 
 It remains to sum up briefly the results arrived at 
 in the preceding pages. We have seen that within 
 the last few years great changes have taken place 
 in England as to the manner in which Sunday is 
 observed. The changes seem at first sight to point 
 to a widespread abandonment of old restraints and 
 religious practices ; but side by side with much that 
 is discouraging there is ground for hopefulness. In 
 spite of the absence of clear principles, which causes 
 many to drift from the old moorings, a strong feel- 
 ing has arisen and is gaining ground, that a time has 
 come when we can begin to act on clear and definite 
 lines. 
 
 It is, moreover, safe to say that to take a 
 pessimistic view of the situation, and give way to 
 lamentations, is of all courses the one least likely 
 to be effective. It cannot be denied that much of 
 the flinjjino; oW of restraints which distresses us has 
 its good side. It looks like rebellion and self-will, 
 and to a certain extent no doubt is so ; but when we 
 
 251
 
 252 SUNDAY 
 
 consider that the positive injunctions which in past 
 years people thought it necessary to obey were not 
 seldom of a wearisome and unreasonable nature, we 
 come to the conclusion that it has been at least in 
 great part a rebellion against unwise restraints. To 
 discover the real causes of the evil, and the best manner 
 of dealing with it, we must go back to the lessons of 
 history. 
 
 The study of history, briefly set out in this volume, 
 has led us to set aside the idea of the identity of 
 Sunday with the Jewish Sabbath. Even a slight 
 knowledge of the manner in which the observance 
 of the first day of the week actually grew up, side 
 by side with that of the seventh, would make it im- 
 possible to accept that view. That in modern, or 
 comparatively modern, times confusion should have 
 arisen is intelligible, but that it should have existed 
 in the first ages of the Christian Church is a moral 
 impossibility. 
 
 How far our Lord may have Himself, during the 
 Great Forty Days, instructed the disciples as to the 
 observance of the day, or how far it was settled and 
 arranged by any definite Apostolic ordinance we do 
 not know. Only the fact of its observance from the 
 very earliest ages of the Church is certain, and it 
 appears to have been a natural outcome of the joyous 
 faith of the early Christians in their Risen Lord. 
 
 As centuries rolled by, it was natural for Sabbatarian 
 associations to creep in ; for Old Testament sanction
 
 CONCLLSION 25.3 
 
 to be soiinht ; and the shield of the Fourth Command- 
 ment to 1)0 thrown over the obligation of Sunday. 
 
 So lonu' as the distinction between the two institu- 
 tions is kept perfectly clear, there is no reason for 
 regretting this. The principle of the consecration 
 of a portion of our time holds good now as of old. 
 We have, of course, to guard ourselves against allow- 
 ing it to become a mere external regulation, and must 
 never forget that our Lord makes a personal claim 
 on our devotion and allegiance, sanctifying human 
 lives, and using those whom He thus sanctities for 
 the promotion of His kingdom and for the glory 
 of God. 
 
 This principle we must steadily endeavour to 
 keep in view ; it is peculiarly fitted to meet the 
 characteristic needs of our own time. The age is a 
 material one ; men and women are unduly absorbed 
 in outward things. 
 
 This material spirit, worship rightly understood 
 and faithfully practised will tend to counteract. 
 The age is an unduly busy one ; over-activity is the 
 fashionable vice ; restlessness })enetrates even where 
 there is little to be done ; and as a result manv 
 lives remain stunted and undeveloped. This the 
 quiet of Sunday should remedy. There is a vigorous 
 social conscience growing up, a spirit of philanthropy, 
 a real even if sometimes a half-instructed desire to 
 promote the Kingdom of God. An unselfish thought- 
 ful use of Sunday, with due recognition of the work
 
 254 SUNDAY 
 
 that can be done by the laity, will help to guide 
 such energy into right channels. 
 
 We may be prepared to find that a Sunday 
 such as this will meet with a large measure of 
 welcome. However much the conscience of the 
 community needs to be further aroused and en- 
 lightened on the subject, it is certainly true that 
 there exist a desire for a fuller development of a 
 higher life, and a weariness of merely material aims. 
 
 It must be made perfectly clear that what we 
 are striving after tends in this direction ; that the 
 Sunday we wish men to take into their lives is 
 not an external obligation, imposed by an un- 
 meaning authority, but one founded on principles 
 which appeal to all that is most reasonable in man's 
 nature ; that in being asked to accept this they are 
 treated not as children, but as responsible beings ; 
 and our appeal will not be made in vain. A Sunday 
 full of the freedom and joy of the Resurrection life, 
 yet containing the Old Testament principle of the 
 consecration of our time to God, a Sunday tending 
 to the full development of life, enabling man to 
 fulfil his duty to God, himself, and his neighbour, 
 ought to appeal to all that is best in the men and 
 women of to-da}'. 
 
 One special reason why those who have moral 
 questions at heart should desire greater strictness 
 in this matter is, that in our own day there has been 
 a great relaxation of discipline. Few members of the
 
 CONCLUSION 2.')/) 
 
 Church observe even the plainest and most elementary 
 of the Church's rules. The old stern severity of 
 Puritan times has gone, while the joy and the 
 freedom of Catholic obedience have been but im- 
 perfectly grasped. The position is full of peril. 
 Obedience is of the very essence of religion, dis- 
 obedience is the essence of sin : ^ — ' As through the 
 one man's disobedience the many were made sinners, 
 even so through the obedience of the one shall the 
 many be made righteous.'"'^ The life of our Lord 
 on earth was one long act of unswerving obedience 
 to the father's will : — ' My meat,' He said, ' is to 
 do the will of him that sent me, and to accomplish 
 his work';^ — 'I do always the things that are 
 pleasing to him ' . . . and at the last, I have 
 ' accomplished the work which thou hast given mc 
 to do.'* The same spirit of obedience must mark 
 the lives of all who belong to Christ. Every priest 
 of the English Church when he is ordained is asked, 
 ' Will you then give vour faithful diligence alwavs 
 so to minister the Doctrine and Sacraments, and 
 the Discipline of Christ, as the I^ord hath com- 
 manded, and as this Church and Realm hath received 
 the same ? ' and answers, ' I will.' Each year, as 
 Ash Wednesday comes round, and the Commination 
 Service is read, we are reminded of the 'godly dis- 
 cipline ' of the Primitive Church, and of the revisers' 
 
 ' See Gen. iii. i-6; I S. John iii. 4, 'Sin is lawlessness.' 
 
 ^ Rom. V. 19. ^S. John iv. 34.   S. John viii. 29, .wii. 4.
 
 256 SUNDAY 
 
 wish that it might be restored. In the exhortation 
 which follows we are bidden to ' submit ourselves unto 
 [Christ] and from henceforth walk in His ways . . . 
 take His easy yoke and light burden upon us, to . . . 
 be ordered by the governance of His Holy Spirit.' 
 An old writer of the early seventeenth century says, 
 ' Christ so pardons us as He will be obeyed as a 
 King ; He so taketh us to be His spouse as He 
 will be obeyed as a husband ; the same Spirit that 
 convinceth us of the necessity of His righteousness 
 to cover us convinceth us also of the necessity of His 
 government to rule us.' ^ 
 
 Few will be found to deny that the spirit of obedi- 
 ence is greatly lacking amongst us ; that no virtue 
 is less popular. It may be that in this as in other 
 things we are passing through a period of reaction, 
 that we are feeling the result of the exao-orerated 
 discipline of a generation or two back, when children 
 were treated with Spartan rigour, when boys called 
 their fathers ' sir,' when children were ' seen and not 
 heard,' and when disobedience was hardly possible. 
 Then ' to cry for a thing' meant not to have it ; to 
 talk about food at dinner, or to refuse what was 
 given, was as impossible as to join in or interrupt 
 the elders' conversation. For better or worse we have 
 changed all that ; there is far less formality, perhaps 
 more sympathy, certainly more show of affection 
 between parent and child ; but however good these 
 ■* Richard Sibbes, The Bruised Reed, ch. xix.
 
 CONCLUSION 2.->7 
 
 things may l)c, thev cannot he wholesome oi' form a 
 good basis for the hnildinu; up of cliaracter, unless 
 side by side with tlieiii self-control, discipline, and 
 obedience are learnt. 
 
 'There is always the danger — never more obvious 
 than at the present time — of too nnich affection 
 and too little authority. Affection is allowed to 
 degenerate into indulgence. In the softness of the 
 times, children are petted and humoured, and allowed 
 a familiar way of speech and behaviour towards their 
 parents which would have shocked a sterner age. 
 There ai-e few truths which are in greater need of 
 assertion than that mere affection is positively harm- 
 ful unless it is blended with authority. Two qualities 
 are essential to the equipment of strong character — 
 respect and obedience ; and they are qualities singu- 
 larly lacking in the present day. The lack of them 
 is largely due to the increasing laxity of the element 
 of authority in our homes. Trust, respect, deference, 
 rendering honour to whom honour is due, we all 
 complain of the want of these, of the absence of their 
 old signs, of the imj)udence and familiarity of the 
 young in the treatment of their elders and betters. 
 But is not one source of the evil the habits of home 
 life .'' Children are educated in the virtues not by 
 theories but by habits ; they will become deferential 
 in character only if they are trained to observe the 
 outward signs of deference in speech and manner. 
 Can we then view without miso-ivino: the ease and
 
 258 SUNDAY 
 
 familiarity with which children are allowed to speak 
 to their parents — the primary representatives of 
 authority ? "'^ 
 
 We are reaping the fruits of this wide neglect of 
 discipline in the general throwing off, by the present 
 generation, of all restraints on the Lord^s Day. It 
 is impossible to deny that ' as I like ' is the motto 
 of very many ; it finds its exemplification in the way 
 in which they behave on Sunday ; the liberal and 
 generous character of its observance is absent. There 
 is none of King David's spirit — ' Neither will I offer 
 burnt offerings unto the Lord my God which cost me 
 nothing.""^ That which it is the fashion to do, that 
 which requires no effort, is done ; there is no sense 
 of rule to be obeyed, of ' duty ' due to God, little 
 genuine effort to stand firm when others are careless 
 and lax, or to uphold principles in the midst of un- 
 sympathetic surroundings. Many a ' difficulty '' as to 
 what we may or may not do on Sunday would be 
 solved if we were true to conscience. Many can look 
 back on Sundays spoilt by disobedience to conscience 
 — by the walk when conscience told them to go to 
 church, or the game of cards joined in because there 
 was not the courage to stand out. Loyal obedience 
 to conscience at all hazards brings a strength and 
 peace which nothing else can give. 
 
 S. Paul uses a remarkable phrase when in writing 
 to the Romans he says, ' Thanks be to God that, 
 ^ Lang, Miracles of Jesus, p. 127. '^ 2 Sam. xxiv. 24,
 
 C()N( F. I'SION 2r,9 
 
 whereas ye were servants of sin, yo became obedient 
 from the heart to that form of teaching whereunto 
 ye were deHvcrcd/^ 'This sugfjests the idea of the 
 Church as hol(lin<i; a pattern of sound words ; a 
 definite bodv of instruction, a mould wliich is io 
 form the life of each person who gives himself over 
 to her loving discipline. Christian faith is not a 
 formless impulse ; it is self-surrender to a corporate 
 life ruled on a definite model of reliirion and moral 
 teaching/" It is the loss of this discipline of the 
 Christian Church, made actual and real in the atmo- 
 sphere of the family, from which we are now sufferino". 
 A\' hen the tender and loving pressure of a home life, 
 based on definitely Christian principle, is brought 
 to bear on children from their earliest years, they 
 grow up in an atmosphere of simple and natural 
 obedience which is easily retained through life, liut 
 many homes unhappily exist in which there is no 
 such atmosphere. A little boy not long ago went 
 to stay with some friends. When he came home his 
 mother, asking him about his visit, said, ' What did 
 you do on Sunday ? ' He could not remember at 
 first ; then he had a bright idea. ' Oh, we didn't have 
 a Sunday there.'' 
 
 We want to get back the (juiet, effective pressure 
 of a definite rule. AVe must try to teach children 
 from their earliest years that on Sundav certain 
 things are obligatory, and that their being done 
 
 * Rom. vi. 17. - Gore, Romans, vol. i. p. 234.
 
 260 SUNDAY 
 
 cannot be allowed to depend on chance. Nor need 
 we be unduly afraid of rules. If children are taught 
 from the first the supreme claim of Almighty God 
 upon their lives, that they are not their own but 
 are bought with a price, that therefore they owe 
 certain duties to Him, there will be little fear of 
 religious obligations becoming unreal, or merely ex- 
 ternal. It is only when regulations are enforced 
 unintelligently and without love that they are irk- 
 some or enfeebling to the character. 
 
 There is no doubt that the failure of the children 
 of the last generation or two to learn self-control 
 has had much to do with the laxity which we lament. 
 It is equally true that the restoration of true ideas 
 about Sunday, and of the sense of claim and obliga- 
 tion, will help in restoring that discipline, the lack of 
 which is so widely lamented on every side. Patience, 
 wisdom, and much prayer are needed, for it is impossible 
 that we can stem the tide all at once. Those who as 
 parents, masters, or pastors have responsibilities in the 
 matter need a clear grasp of the principles involved. 
 
 We shall never win patience unless we bear in mind 
 the power and fruitfulness which spring from discipline. 
 Those words of our Lord, spoken before His Passion, 
 are as true to-day as ever, ' Verily, verily, I say unto 
 you, except a grain of wheat fall into the earth and 
 die. it abideth by itself alone ; but if it die, it beareth 
 much fruit.' ^ It is only the life which has in it the 
 
 ^ S. John xii. 24.
 
 CONC LUbiON 201 
 
 clement of sacrifice which can be a power in the world. 
 Loose and slipshod lives, such as are too common 
 amon«]fst us now, will fail under a strain and never 
 prove fruitful for good. 
 
 ' Was there nouj^ht better than to enjoy? 
 
 No feat whioli, done, would make time break. 
 And let us pont-up creatures tlirough 
 
 Into eternity, our due? 
 No forcing earth teach heaven's employ? 
 
 No wise beginning here and now, 
 
 Wliat cannot grow complete (earth's feat) 
 
 And heaven must finish, there and then ? 
 No tasting earth's true food for men. 
 
 Its sweet in sad, its sad in sweet ? ' • 
 
 Supposing that we gain this discipline, we shall 
 not have lost, rather we shall have won joyousness. 
 It is not the lax, ungoverned life which is joyous, but 
 the strong and self-controlled. Cheerfulness is in no 
 way incompatible with a disciplined or regulated life ; 
 in fact without discipline it is impossible to secure the 
 ' verve ' and energy which are essential to cheerfulness. 
 An ill-reirulated life lacks the necessary element of 
 gladness ; many a life lived in a whirl of gaiety and 
 dissipation has lost all })ower of real joy; a 'blase"' 
 weariness has taken possession, and only the wholesome, 
 bracing discipline of rule can banish it. 
 
 Discipline and joy must go hand in hand;' and if 
 
 ' Browning, ^Dts aliler visum.^ 
 
 ' If the days of fasting and abstinence prescribed by the Prayer 
 Book were more generally observed by English Church people as days 
 of genuine self-denial, it would lead to a fuller recognition of the 
 brightness and joy of Sunday.
 
 262 SUNDAY 
 
 we omit the joy we shall be missing the very meaning 
 of that day which was to the early Christians the 
 spontaneous outcome of their intense faith in their 
 Risen Lord. 
 
 ' Serve and be chearefull ' is Bishop Hackefs motto, 
 given in one of the Avindows at Lichfield Cathedral ; 
 the words would be good to remember on Sundays. 
 
 Sunday is a festival, a weekly Easter, a day of joy 
 
 and gladness ; ' This is the day which the Lord hath 
 
 made, we will rejoice and be glad in it ' ; like Christmas 
 
 Day it can never be a fast.^ 
 
 ' VV^elcome, sweet day, of days the best. 
 The time of holy mirth and rest, 
 
 When to God's house the saints repair 
 To hear His Word and see His face, 
 To learu His will and sing His grace, 
 
 And vent their hearts in praise and prayer. 
 
 This day was by our Lord ordained. 
 That thus His servants might be trained 
 
 For heavenly work and heavenly joy : 
 My soul, be this thy day of rest. 
 And thus prepare thee to be blest. 
 
 Thus all thy holy hours employ.' ^ 
 
 Especially we cannot be too careful that children 
 shall never associate Sunday with gloom ; nor can we 
 take too much pains to make it a day to which they 
 shall look forward. If Sunday is a sad day to them, 
 when the time of freedom comes Sunday restraints will 
 be thrown off"; they will disappear out of their lives 
 with the toys and the lesson books. 
 
 ^ Appendix B ; Appendix F. 
 - Simon Browne, 1720, I'/ie Lard's Day.
 
 CONCLUSION 2n.T 
 
 We arc too .i{)t to speak contemptuously of the 
 * Continental Sunday,' but it may be partly because 
 we do not know how real a place worship has in it, 
 and partly because we are not wholly in sympathy 
 with a bright cheerful liiihtheartedness which is not 
 altogether natural to ourselves. Our English tradition 
 is probably a safer basis to build on than that of the 
 continental nations ; let us hope so ; but we must take 
 care that we regain the spirit of worship which they 
 have to a great extent retained, and that we cast off 
 the heavy atmosphere which has deprived our own 
 Sunday of that brightness and joy which should be 
 an integral part of it. 
 
 It may be that the view taken in this book will 
 be looked upon as unpractical. That it is to a great 
 extent an ideal the writer is fully prepared to admit. 
 ]?ut he thinks that he need not apologise for holding 
 up a high ideal, for he believes that ' ideals are the 
 soul of life."'^ 
 
 ' Bishop Westcott, The Incaination and Common Life, p. 143.
 
 APPENDIX A. 
 
 ' THE KING'S BOOK/ 1543. 
 
 The Exposition of the Fourth Commandment op God. 
 
 ' Remember that thou keep holy the Sabbath day.' 
 
 ' As touching this commandment, it is to be noted, that this 
 word .mbbote is an Hebrew word, and signilieth in English rest; 
 so that the sabbath day is as much to say as the day of rest and 
 quietness. And there is specially a notable difference between 
 this commandment and the other nine commandments. For, as 
 S. Austin saith, all the other nine be merely moral command- 
 ments, and belonged not only to the Jews, and all other people 
 of the world in the time of the ( )ld Testament, but also belong 
 now to all Christian people in the New Testament. But this 
 precept of the sabbath, as concerning rest from bodily labour 
 the seventh day, is cei'emonial, and pertained only unto the 
 Jews in the Old Testament, before the coming of Christ, and 
 pertaineth not unto us Christian people in the New Testament. 
 Nevertheless as concerning the spiritual rest which is figured 
 and signified by this corporal rest, that is to say, rest from 
 the carnal works of the flesh, and all manner of sin, this precept 
 is moral and remaineth still, and bindeth them that belong to 
 Christ ; and not for every seventh day only, but for all days, 
 hours and times. For at all times are we bound to rest from 
 fulfilling of our own carnal will and pleasure, and from all sins 
 and evil desires, from pride, disobedience, ire, hate, covetous- 
 uess, and all such corrupt and carnal appetites, and to commit 
 ourselves wholly unto God, that he may work in us all things 
 that be to his will and pleasure. And this is the true sabbath 
 or rest of us that be christened, when we rest from our own 
 
 2G4
 
 AIM' KM) IX A 2r,-, 
 
 carnal wills, and ho not led therelty, Imt he jjuided hy <inrl and 
 Mis Holy Spirit. And this is the tliintj: that wc pray for in the 
 Paternoster, when we say. l-atiier, let tiiy kintrdnin come to iis. 
 Thy will be done in earth as it is in heaven. Keifjn tlmii in us. 
 Make tliat wc may do thy will, and from our corrupt will may 
 we rest and cease. And lor this inirpu.-,e (iod hath ordained fast, 
 watch and labour, to the end that hy these and such other 
 exercises we mifjht mortify and kill the evil and sinful desires 
 of the Hesh, and attain this spiritual rest and quietness which is 
 fissured and signified in this commandment. 
 
 'Furthermore, besides this spiritual rest, which chiefly and 
 principally is required of us, we be bound by this precept 
 at certain times to cease from bodily laliour and to j^^ive our 
 minds entirely and wholly unto (iod, to hear the divine service 
 approved, used and observed in the church, and also the word 
 of God, to acknowledge our own sinfulness unto God, and his 
 great mercy and goodness unto us, to give thanks unto him for 
 his benefits, to make public and common prayer for all things 
 needful, to visit the sick, to instruct every man his children and 
 family in virtue and goodness, and such other like works. 
 AVhich tilings, although all Christian jjeople be bound unto by 
 this commandment, yet the sabbath day, whicli is called tlie 
 Saturday, is not now prescribed and appointed thereunto, as it 
 was to the Jews ; but instead of the sabbath day succeedeth the 
 Sundav, in memory of Christ's resurrection. And also many 
 other holy and festi\al days, which the church hath ordained 
 from time to time, which be called holy days, not because that 
 one day is more acceptable to God than another, or of itself 
 more holy than another, but because the church hath ordained 
 that upon those days we should give ourselves wholly, without 
 any impediment, unto such holy works as be before expressed, 
 whereas upon other days we may do and apply ourselves to 
 bodily labour, and be thereby much letted from such holy and 
 spiritual works. 
 
 'And to the intent, the ignorant people may be the more 
 clearly instructed what holy and spiritual works they ought to 
 do upon the holy day, here followeth a brief declaration thereof. 
 First, let them uiake an account with themselves how they have 
 bestowed the week past, remembering what evil minds and jjur-
 
 200 SUNDAY 
 
 poses they have had^ what words they have spoken, what things 
 they have done or left undone, to the dislionour and displeasure 
 of God, and to the hurt of their neighbour, and what example 
 or occasion of evil they have given unto other. And when they 
 have thus recollected and considered all these things in their 
 minds, than let them humbly knowledge their faults unto God, 
 and ask forgiveness for the same, with unfeigned purpose in 
 their hearts to convert and return from their naughty lives, and 
 to amend the same ; and let them also clearly and purely in 
 their hearts remit and forgive all malice and displeasure which 
 they bear to any creature. Then let them fall into prayer, 
 according to the commandment of Christ, where he saith. When 
 you begin to pray, forgive whatsoever displeasure you have 
 against any man. And when they be weary of prayer, then let 
 them use reading of the word of God, or some other good or 
 heavenly doctrine, so that they do it quietly, without distur- 
 bance of other that be in the church ; or else let them occupy 
 their minds with wholesome and godly meditations, whereby 
 they may be the better ; and they that can read may be well occu- 
 pied upon the holy day, if, in time and place convenient, they 
 read soberly and quietly unto other, such as they have charge 
 of, such good books as be allowed, which may be unto them 
 instead of a sermon ; for all things that edify man's soul in our 
 Lord God be good and wholesome sermons. 
 
 'And truly if men would occupy themselves upon the holy 
 days and spend the same days holily after this form and manner, 
 not only in the house of God, but also in their own houses, they 
 should eschew thereby much vice, confound their ancient 
 enemy the Devil, much edify both themselves and other, and 
 finally attain much grace and high reward of Almighty God. 
 
 'Also men must have special regard that they be not over 
 scrupulous or rather superstitious in abstaining from bodily 
 labour upon the holy day. For notwithstanding all that is 
 afore spoken, it is not meant but we may upon the holy day give 
 ourselves to labour for the speedy performance of the necessary 
 affaii-s of the prince and commonwealth, at the commandment 
 of them that have rule and authority therein. And also in all 
 otlier times of necessity, as for saving of our corn and cattle, 
 when it is like to be in danger, or like to be destroyed, if
 
 A 1' 1' E M ) I X A L'Cw 
 
 remedy he not had in time. For this lesson our Saviour teaclies 
 us in the j^ospcl ; and we need not to liave any scruple or trnidire 
 in conscience, in such case of necessity, t(j lahour on Ihe iioiy 
 days, hut rather we shouhi offend if we should for scrupulosity 
 not save tliat (Jod hath sent for the sustenance and relief of his 
 people. And yet in such times of necessity (if their husiness he 
 not very great and urgent) men ought to have such regard to 
 the holy day that they do hestow some convenient time in hear- 
 ing divine service as aforesaid. 
 
 ' Against this commandment generally do offend all they which 
 will not cease from tlieir own carnal wills and pleasures. 
 
 'Also they, which, having no lawful impediment, do not give 
 themselves upon the holy day to hear mass, to hear the word of 
 God, to rememhor the l)enefits of God, to give tiianks for the 
 same, to pray to e.\ercise such h<dy works as he appointed for 
 such days, hut (as commonly is used) pass the time either in idle- 
 ness, in gluttony, in riot, or other vain or idle pastime, do hreak 
 this commandment. For surely such keeping of holy day is not 
 according to the intent and meaning of this commandment, hut 
 after the usage and custom of the Jews, and (h)th not please 
 God, but doth much more offend him, and provoke his indigna- 
 tion and wratli towards us. For, as S. Austin saitli of the Jews, 
 they sliould be better occupied labouring in their fields, and to be 
 at plough, than to be idle at home. And women sliould better 
 bestow their time in spinniuir of wool, tlian upon the sabbath 
 day to lose their time in leaping and dancing, and other idle 
 wantonness. 
 
 ' All they do also offend against this commandment, which do 
 hear the word of God, and give not good heed tliereunto tliat 
 they may understand it, or if they do understand it, yet they 
 endeavour not theirselves to remember it, or if they remember 
 it, yet they study not to follow it. 
 
 'And all they break this commandment which in mass time do 
 occupy their minds with otlier matters, and like unkind people 
 remember not the passion and death of Christ, nor give thanks 
 unto him ; which things in the mass time they ought specially 
 to do. For the mass, wherein after the consecration is really 
 present the very blessed body and bluod of Christ, is celebrate 
 in the church for a perpetual memory of his death and passion.
 
 268 SUNDAY 
 
 ' And likewise do all those, which in such time as the common 
 prayers be made, or the word of God is tauj^ht, not only them- 
 selves do give none attendance thereunto, but also by reading, 
 walking, talking, and other evil demeanour, let other that 
 would well use themselves. 
 
 'And likewise do all they which do not observe, but despise 
 such laudable ceremonies of the church, as set forth God's 
 honour, and appertain to good order to be used in the church.' 
 
 APPENDIX B. 
 
 BISHOP WILBERFORCE (OF OXFORD) ON SUNDAY 
 
 AMUSEMENTS. 
 
 ' Lavinyton, Pctivorth, September ith, 1846. 
 ' My Dear Walker, — I cannot give you any authority to con- 
 tradict what you have heard, because it is true that the Prince 
 very often does play at chess upon Sunday evening. But before 
 anyone is scandalised by it, I think he would do well to inform 
 himself a little more on the whole matter. The Prince, you 
 must remember, has had a continental education ; he has been 
 accustomed to regard Sunday as it was regarded, I believe, all 
 over Christendom, until the English Puritans altered the Eng- 
 lish feeling — not as the Sabbath, but as the great Christian 
 Feast of the Lord's Resurrection, much as we keep Christmas 
 Day. The day is kept by the very strictest and most spiritual 
 German Lutherans and Reformed as a day for public worship and 
 general relaxation. Every pastor in Germany, the most strict 
 Pietists included, goes after the afternoon service and presides 
 over the playing of a national game, analogous to our cricket, 
 and, as the scoring of this game requires much skill, the pastor 
 always scores. This you may see in every village in Germany. 
 Now the Prince is a tlioroughly sincere Lutheran, and, not 
 feeling our mode of keeping Sunday to be essentially religious, 
 he does not feel bound to conform to it, wliilst he does feel 
 that as its mode of kee])ing with us is now associated with all 
 our religious feeling, he would on no account violate the 
 religious feeling of others. Consequently oa7-dii are always
 
 A I'l'KNDi x i; 2r;!t 
 
 banished on Sundays, hut very often hi' {)lays at a round 
 (Jerman ^ranie of tour at cliess, witli tliree ^enthMiicii present. 
 1 never play, hecause I explained, tliat whilst 1 eouhl not say 
 that I thoui^ht the (ivt was wronfj, yet I thouj^ht it would he 
 hii:^hly inexpedient in me to have it said that a clergyman 
 played. I have never lieen asked a^ain, hut always sit at 
 another talile in eonver.sation witii the (^ueen. Of course for 
 a person who helieved that it was a breach of the law of God 
 to play at chess on Sunday, it would be wronfij not to prote.st 
 ngfiin.st it ; hut I do not think so. I think Christian liberty 
 leaves such matters very nnuh at lar^^e. Of course, 1 think 
 it far better tliat persons should find even their relaxation in 
 what savours of heavenly thin^js ; hut I do not tliink the act 
 wrong:, or the Sunday to be kept as a Sabbath. I believe we 
 as a nation gain much on the one side and lose much on the 
 other by our utterly untrue notions as to Sunday. I believe 
 many are led to spend tlie day better — -here is the good — tlian 
 they would if they saw games, etc., encouraged after afternoon 
 church. But I believe that the untruth of teaching people to 
 believe that a Sal)batical abstinence is our duty does far more 
 harm, leading many to violate their consciences, giving rules 
 which cannot be kept, making it impossible to distinguish 
 between a sinful disregard of the Lord's Day, and that use of 
 it as a day of rest and gaiety which it is meant to he, specially 
 for the ])oor and the confined, and so tliat multitudes who under 
 a sounder teaching would come to church and give hours to 
 devotion, etc., and then take their children into the country 
 for a Sunday evening, are led to regard themselves because 
 they do this as Sabl)ath breakers, and so to throw away all 
 observation of a day, the due observation of which they have 
 been accustomed to regard as what they find to be impossible. 
 These were my dear father's views about Sunday, its spiritual 
 character, — the entering into that spiritual character being 
 signally lilessed to any one and a mark of growing spirituality, 
 etc. — but the non-Sahbatical character of it, 
 
 ' I believe that to proclaim these views would do harm, because 
 the mass of the religious people of the land are so pervaded with 
 other views, that it would lie really to encourage the irreligious 
 to promulgate them ; but, when obliged to act upon one's
 
 270 SUNDAY 
 
 convictions, one must ; and I can only say that I feel perfectly 
 convinced there is no sin in such an act, and that, whilst a 
 devoutly spent Sunday evening is a far higher blessing and joy, 
 it would not be one whit more pleasing to God if H.R.H. 
 were to sit in an idle, judging, Puritan spirit condemning others, 
 whose judge he is not, rather than playing at chess, but, on the 
 contrary, much more displeasing to Him.' — Life of Samuel Wil- 
 berforce, Bishop of Oxford, vol. i. p. 277- 
 
 APPENDIX C. 
 
 'AN HOMILY OF THE PLACE AND TLME OF PRAYER.' 
 
 '. . . And albeit this commandment of God doth not bind 
 Christian people so straitly to observe and keep the utter 
 ceremonies of the sabbath-day, as it was given unto the Jews, 
 as touching the forbearing of work and labour in time of great 
 necessity, and as touching the precise keeping of the seventh 
 day, after the manner of the Jews ; for we keep now the first 
 day, which is our Sunday and make that our sabbath, that is, 
 our day of rest, in the honour of our Saviour Christ ; who as 
 upon that day rose from death, conquering the same most 
 triumphantly ; yet, notwithstanding, whatsoever is found in the 
 commandment appertaining to the law of nature, as a thing 
 most godly, most just, and needful for the setting forth of God's 
 glory, it ought to be retained and kept of all good Christian 
 people. And therefore, by this commandment, we ought to 
 have a time, as one day in the week, wherein we ought to 
 rest, yea, from our lawful and needful works. For like as 
 it appeareth by this commandment, that no man in six days 
 ought to be slothful or idle, l)ut diligently to labour in that 
 state wherein God hath set him ; even so, God hath given 
 express charge to all men, that upon the sabbath-day, which is 
 now our Sunday, they should cease from all weekly and work-day 
 labour, to the intent that like as God himself wrought six days, 
 and rested the seventh, and blessed and sanctified it, and con- 
 secrated it to quietness and rest from labour ; even so God's 
 obedient people should use the Sunday holily, and rest from 
 their common and daily business, and also give themselves 
 wholly to heavenly exercises of God's true religion and service.'
 
 A I' I' KM) I X K 27 \ 
 
 ArrENDix I). 
 
 Canon xxx. of KJOS. 
 
 ' . . . Nay, so far was it from the purpose of the Churcli of 
 England to forsake and reject the Churclies of Italy, France, 
 Spain, (iermany, or any such like Churches, in all thinf^s which 
 they held and practised, that, as the Apolojry of the Church 
 of England confessetli, it (lotli with reverence retain those 
 ceremonies, which do neither endamage the Church of (iod, nor 
 offend the minds of soher men ; and only departed from them 
 in those particular points, wherein they were fallen both from 
 themselves in their ancient integrity, and from the apostolical 
 churches, which were their first founders.' 
 
 APPENDIX E. 
 
 ON THE TEMrOIlARV DISUSE IN THE EARLY 
 ( HURCH OF ( ERTAIN TERMS CONNECTED WWW 
 THE JEWISH RELIGION. 
 
 Canon Carter, Doctrine of the Prii'.sthood, pp. 121-124 (2nd edition). 
 
 'Christianity arose, not as the antagonist of the Mosaic 
 system, but as its iinier life, gradually developed under the 
 covering of its external forms. The infant community of 
 Christians in some degree even recognised the Jewish Priest- 
 hood. They observed the Levitical Sabbath. S. Paul, at the 
 instance of the rest of the Apostles, "purified himself and 
 was at charges with four men which had a vow upon 
 them"' And of all the brethren it is said, '•They con- 
 tinued daily with one accord in the temple." ^ Evidently tlie 
 (,'hurch in the beginning was led to cling as long as possible 
 to the Holy City, its Temple aiul its mysteries, as tliough the 
 same spirit breathed in her, Which had hung weeping over 
 Jerusalem, still yearning, if it were possible, "to gather her 
 children together, as a hen gathereth her brood under her 
 wings." Not until they were violently forced away, did the 
 Apostles and brethren quit their hold of the sacred precincts. 
 It was manifestly not the design of God to precipitate the 
 
 ^ Acts xxi. 24. - Acts ii. 26.
 
 272 SUNDAY 
 
 separation, to throw scorn on the ancient faith, to present 
 Christianity to the world as a rival institution, or to bring out 
 too prominently at first all the distinctions which were in due 
 season to unfold themselves out of the old institutions, as their 
 hidden meanings under new forms. To have assumed at once 
 the long-established name of the minister of the Jewish Temple 
 would have been inconsistent with this economy, and must 
 have placed the Gospel immediately in direct and personal 
 antagonism with the Jewish religion ; and while the Christian 
 converts frequented the Temple services, and received certain 
 ordinances at tlie hands of the Jewish priests, must have caused 
 serious heart-burnings and confusion in the minds of both com- 
 munities. No such objection on the other hand attached to the 
 term, elder, which was employed by the Jews indifferently for 
 all offices of reverence and authority. 
 
 'There was besides a further object to be attained. The 
 mind of the Jew was to be weaned from the external associa- 
 tions of his ancient faith. How he clung to the mere " letter " 
 of the Law is evident from the whole history of the New Testa- 
 ment. To disengage the subject from the shadow, in which it 
 had been enveloped, and which the popular conscience had 
 mistaken for the substance itself, was of vital importance. But 
 a very little knowledge of human nature shows how the super- 
 stitious and formal, rather than the essential and sjjiritual, 
 features of a system cling to long-established words, and how 
 difficult it is to remove the ideas habitually attached to them, 
 so long as they continue in use. This could hardly fail to have 
 ])eeu the case with a term, around which had grown up all the 
 ideas connected with the Levitical covenant. The disuse of the 
 term may therefore be regarded as a merciful provision to 
 facilitate the progress of the Jewish mind to a clearer view of 
 the spiritual realities of the new kingdom. 
 
 ' That such principles operated in the establishment of Chris- 
 tianity may be concluded from the fact, that a similar destiny 
 awaited the term " Sabbath." Like the term Priest, it is 
 employed nowhere in the New Testament in reference to 
 Christianity. The case is even stronger with regard to the 
 term Sabbath than tliat of Priest. For the observance of holy 
 days, and specifically of the Sabbath Day, is spoken of with
 
 \prF:\i)i.\ K 27.3 
 
 positive reprobation as destructive of tlie simplicity of faith in 
 Christ. '' Let no man therefore jndf^e y<tu in meat or in drini<, 
 or in respect of an holy day, or of tlie new moon, or of the 
 Sahhath days, uhicli are a shadow of things to come ; l)ut 
 the body is of Christ.'' ' And again : "Ye observe days, and 
 mouths, and times, and years : 1 am afraid of you."- Again, it 
 may seem a superficial view, from the fourth chapter of the 
 Epistle to the IIel)rews, that all sabbatical observances, or days 
 of rest, had i)assed away with the coming in of a deeper 
 spiritu.il life, anil tliat the only rest contemplated bv the Gospel 
 is the souls inward repose on Christ. Vet coincidcntally with 
 this rejection of the term Sabbath, and of holy days and seasons, 
 the Apostles and brethren were observing the Lord's Day, and 
 I'assiontide, Easter, and \\'ediiesdays and Fridays, as days of 
 observance associated with the JJetrayal and Crucifixion of our 
 Lord, may be traced up through the dimness of the earliest 
 tradition to the age of the Apostles. In the writings of the 
 Apostolic Fathers the term Sabbath never occurs except in 
 connection with the Jewish apostacy, which was stigmatised by 
 the opprobrious name of " sabl)atizing." Later still S. Augustine 
 speaks of the Sabbath as observed only spiritually and having 
 its fulfilment in Christ. The subsecjuent history of the two 
 terms similarly coincides, lioth rose to life again after a time, 
 and became fixed in the ordinary language of the Church, only 
 the term Priest at a much earlier date than the other. The 
 term Sabbath has not Iieen applied to the day of Christian 
 observance until quite modern times. 
 
 'This remarkalde similarity in the usage of these two terms 
 forms a very strong presumption that the same principle lias 
 operated in l)oth cases. \\ hile there was danger to l)e aj)pre- 
 hended from Jewish ideas becoming attached to the new system, 
 from mere confusion, or from the appearance of antagonism, 
 the Jewish terms were suspended, though the irlea.s- o( Priesthood 
 and Sabbath passed into the Christian system. When tiiis 
 danger no longer existed and the separation of the two systems 
 was complete the terms themselves were again freely used. The 
 Priesthood and the Sabbath were the two most striking and 
 characteristic features of the Mosaic system, penetratinj:; the 
 ' Col. i. 16. - Gal. iv. 10.
 
 274 SUNDAY 
 
 whole national life ; and if in any case such a safeguard as has 
 been suggested might be expected to operate, it would have 
 been pre-eminently in these two cases.' 
 
 APPENDIX F. 
 
 AN AUTOBIOGRAPHY OF SUNDAY. 
 The Rambler. No. 30.' Saturday, June 80th, 1750. 
 
 ' Mr. Rambler, — There are few tasks more ungrateful than 
 for persons of modesty to speak their own praises. In some 
 cases, however, this must be done for the general good, and 
 a generous spirit will, on such occasions, assert its merit, and 
 vindicate itself with becoming warmth. 
 
 'My circumstances, sir, are very hard and peculiar. Could 
 the world be brought to treat me as I deserve, it would be 
 a publick benefit. This makes me apply to you, that my case 
 being fairly stated in a paper so generally esteemed, I may 
 suJFer no longer from ignorant and childish prejudices. 
 
 'My elder brother was a Jew ; a very respectable person, but 
 somewhat austere in his manner : highly and deservedly valued 
 by his near relations and intimates, but utterly unfit for mixing 
 in a large society, or gaining a general acquaintance among 
 mankind. In a venerable old age he retired from the world, 
 and I in the bloom of youth came into it, succeeding him in all 
 his dignities, and formed, as I might reasonably flatter myself, 
 to be the object of universal love and esteem. Joy and glad- 
 ness were born with me ; cheerfulness, good-humour, and 
 benevolence, always attended and endeared my fancy. That 
 time is long past. So long, that idle imaginations are apt to 
 fancy me wrinkled, old, and disagreeable ; but, unless my look- 
 ing-glass deceives me, I have not yet lost one charm, one beauty 
 of my earliest years. However, thus far is too certain, I am to 
 every body just what they choose to think me, so that to 
 very few I appear in my right shape ; and though naturally 
 I am the friend of human kind, to few, very few comparatively, 
 am I useful or agreeable. 
 
 "■o^ 
 
 ' For No. 30, Dr. Johnson was indebted to Miss Katharine Talbot, 
 daughter of the Rev. Edward Talbot, Archdeacon of Berks, and 
 Preacher at the Rolls chapel.
 
 A IT KM) I X !• 276 
 
 'This is tlio more ijrievous, as it is utterly impossible for me 
 to avoid heiii;; in all sorts of places and companies; ami 1 am 
 tlioroforo liaMc lit meet with periiclnal affronts and injuries. 
 Thoupii I have as natural an antipathy to cards and dice, as 
 some people iiave to a cat, many and many an assembly am I 
 forced to endure ; and though rest and composure are my 
 peculiar joy, am worn out and harassed to death with journeys 
 by men and women ot (|uality, ^vho inner take one but when I 
 can be of the party. Some, on a contrary extreme, will never 
 receive me but in bed, where they spend at least half of the 
 time I have to stay with them ; and others are so monstrously 
 ill-bred as to take physic on purpose when they have reason to 
 expect me. Those who keep upon terms of more politeness with 
 me, are jjenerally so cold and constrained in their behaviour, 
 that I cannot but perceive myself an unwelcome guest ; and 
 even among persons deserving of esteem, and who certainly 
 have a value for me, it is too evident that generally whenever 
 I come I throw a dulness over the whole comj)any, that I 
 am entertained with a formal, stiff civility, and that they are 
 glad when 1 am fairly gone. 
 
 'How bitter must this kind of reception be to one formed to 
 inspire delight^ admiration and love. To one capable of an- 
 swering and rewarding the greatest warmth and delicacy of 
 sentiments ! 
 
 ' 1 was bred up among a set of excellent people, w ho affection- 
 ately loved nic, and treated me with the utmost honour and 
 respect. It would be tedious to relate the variety of my adven- 
 tures, and strange vicissitudes of my fortune in many different 
 countries. Here in England there was a time when I lived 
 according to my heart's desire. A\ hencver I appeared, puhlick 
 assemblies appointed for my reception were crowded with per- 
 sons of «iuality and fashion, early drest as for a court, to pay me 
 their devoirs. Cheerful hospitality everywhere crowned my 
 board, and I was looked upon in every country parish as a kind 
 of social bond between the sijuire, the parson, and the tenants. 
 The laborious poor everywhere blessed my appearance ; they do 
 so still and keep their best clothes to do me honour ; though as 
 much as I delight in the honest country folks, they do now and 
 then throw a pot of ale at my hend, and sometimes an unlucky 
 boy will drive his cricket ball full in my face.
 
 276 SUNDAY 
 
 ' Even ill these my best days there were persons who thought 
 me too grave and demure. I must, forsooth, by all means be 
 instructed by foreign masters, and taught to dance and play. 
 This method of education was so contrary to my genius, formed 
 for much nobler entertainments, that it did not succeed at all. 
 
 ' I fell next into the hands of a very different set. They were 
 so excessively scandalised at the gaiety of my appearance, as 
 not only to despoil me of the foreign fopperies, the paint and 
 the patches that I had been tricked out with by my last mis- 
 judging tutors, but they robbed me of every innocent ornament 
 I had from my infancy been used to gather in the fields and 
 gardens ; nay, they blacked my face and covered me all over 
 with a habit of mourning, and that too very coarse and awkward. 
 I was now obliged to spend my whole life in hearing sermons ; 
 nor permitted so much as to smile upon any occasion. 
 
 ' In this melancholy disguise I became a perfect bugbear to all 
 children and young folks. Wherever I came there was a general 
 hush, and immediate stop to all pleasantness of look or dis- 
 course ; and not being permitted to talk with them in my own 
 language, at that time, they took such a disgust to me in those 
 tedious hours of yawning, that having transmitted it to their 
 children, I cannot now be heard, though it is long since I have 
 recovered my natural form, and pleasing tone of voice. Would 
 they but receive my visits kindly, and listen to what I could tell 
 them — letmesay it without vanity — how charming a companion 
 I should be ! To every one could I talk on the subjects most 
 interesting and most pleasing. AVith the great and ambitious, 
 I wouid discourse of honours and advancements, of distinctions 
 to which the whole world should be witness, of unenvied 
 dignities and durable preferments. To the rich I would tell of 
 inexhaustible treasures, and the sure method to attain them. I 
 would teach them to put out their money on the best interest, 
 and instruct the lovers of pleasure how to secure and improve it 
 to the highest degree. The beauty should learn of me how to 
 preserve an everlasting bloom. To the afflicted I would ad- 
 minister comfort, and relaxation to the busy. 
 
 'As I dare promise myself you will attest the truth of all 
 I have advanced, there is no doubt but many will be desirous of 
 improving their actjuaiutance with me ; and that I may not be
 
 APPENDIX (i 277 
 
 thoiiirlit too (lidiriilt, I will ti'll ynii in sliort how I wish to he 
 received. 
 
 'You must know I equally hate lazy idleness and hurry. 
 I would everywhere he welcomed at a tolerahly early hour witli 
 decent fi^ood-humour aiul ijratitude. I must he attended in the 
 frreat halls, pei uliarly apjiointed to me, witli resj)ect. l>ut I do 
 not insist upon finery ; propriety of appearance, and perfect 
 neatness, is all I reciuire. I must at dinner he treated with a 
 temperate, hut cheerful social meal ; hoth the neii^Mihours and 
 the poor should he the better for me. Sometime I must liave a 
 tete-ii-tete with my kind entertainers, and the rest of my visit 
 should he spent in pleasant walks and airinj^s amon^f sets of 
 agreeable people, in sucli discourse as I sliall luiturally dictate, 
 or in readiiii^ some few selected out of those numberless books 
 that are dedicated to me, and go by my name. A name tliat, 
 alas, as the world stands at present, makes them oftener tlirown 
 aside than taken up. As those conversations and books should 
 be both well cliosen, to give some advice on that head may 
 possibly furnish you with a future paper, and anything you shall 
 offer on my behalf will be of great service to, Good Mr. Rambler, 
 Your faithful friend and servant, Sln])av.' 
 
 APPENDIX G. 
 MR. GLADSTONE'S VIE^YS ON SUNDAY OBSERVANCE. 
 
 Tlie Rev. S. E. (iladstone writes : — 
 
 ' My father seldom spoke about Sunday ; and when I sug- 
 gested to him to write an article, he said he had nothing more 
 to say : that S. Augustine said everything. . . . 
 
 ' His practice was very regular. lie taught us to put away all 
 common things, and have a Sunday book to read ; and you know- 
 how his Church worship took up the bulk of every Sunday 
 morning (even when lie was at his very busiest in London), 
 and a good slice of Sunday evening. 
 
 'I never heard him complain of the length, but often of tlu» 
 shortness (or rather curtailment) of the services. He liked the 
 whole service in the morning, sucli as lie had been used to, i.e.,
 
 27B SUNDAY 
 
 with the Litany. He could not bear services, or forms of 
 family prayer, without intercessions. But there are collateral 
 things that go to show that he regarded worship as the chief 
 occupation for Sundays, and to this end he would sacrifice 
 (without feeling it was sacrifice) a great many of the best hours 
 of the day and would walk miles {e.g. in Scotland) to get a 
 service. 
 
 ' Once when at Balmoral, he met me by arrangement some 
 miles away, and we had a service together in the open. He 
 had a strong feeling in favour of "twice" on Sunday, and spoke 
 of the '^ oncers," not, however, of course, in any scornful sense. 
 Sermons he regarded almost as of the essence of the day, which 
 was so remarkable in him. Very rarely, if ever, did he adversely 
 criticise sermons. 
 
 ' Sunday seems to be fast disappearing through the action of 
 the rich and leisurely. At their door will lie a fearful responsi- 
 bility for the irreligion which will take place. But this is my 
 remark. ' 
 
 The following is taken from the Hawarden Parish Magazine 
 of October 1899. 
 
 ' Sir, — I shall be glad to call attention to the fact that Mr. 
 Gladstone attributed to a great extent his vigorous old age to 
 his habit of observing the Sunday as a day of quiet, rest, and 
 worship. In March 1869, he told a deputation that ''the 
 religious observance of Sunday is a main prop to the religious 
 character of the country. From a moral, social, and physical 
 point of view, the observance of Sunday is a duty of absolute 
 consequence." In 187G, in a letter to myself he wrote, ''Be- 
 lieving in the authority of the Lord's Day as a religious institu- 
 tion, I must, as a matter of course, desire the recognition of it 
 by others. But over and above this I have myself, in the 
 course of a laborious life, signally experienced both its mental 
 and its physical benefits. 1 can hardly overstate its value in 
 this view, and for the interest of the working men of this 
 country, alike in these, and in yet other liigher respects, there 
 is nothing I more anxiously desire than that they should more 
 and more highly appreciate the Christian day of rest. In 1889
 
 A1»PP:NUIX II 279 
 
 iti ri letter to the French statesnifin, the late M. Leon Say, lie 
 u rote, " It seems to me unijuestionable that the observance 
 of Sunday rest has taken deep root both in the convictions and 
 habits of the majority of my countrymen. If it appears to many 
 of them a necessity of spiritual and (liristian life, otliers not less 
 numerous defend it with eijual energy as a social necessity. 
 The working class is extremely jealous of it, and is oj)posed not 
 merely to its avowed abolition, but to whatever might indirectly 
 tend to that result. Personally, I have always endeavoured, as 
 far as circumstances have allowed, to exercise this privilege ; 
 and now, nearly at the end of a laborious career of nearly fifty- 
 seven years, I attribute in great part to that cause the prolonga- 
 tion of my life and the preservation of the faculties I may still 
 possess." And so late as last June in writing to myself, he 
 said, "I adhere with growing strength to the opinions 1 have 
 many times expressed on the subject of the Lord's Day rest." 
 I am, etc., Chahles Hua,, 
 
 ^Secretary of the Working Mcn^s LonVs Day 
 'Rest Association.' 
 
 APPENDIX H. 
 
 SUNDAY OBSERVANCE IN AMERICA. 
 
 The following letter is written by one who has lived many 
 years in the United States : — 
 ' Vour ({uestions were : — 
 
 ' " (1) How far secular amusements are in vogue on Sundays — 
 museums, concerts, etc. .'' 
 
 ' "(-) V^'hetherou the whole church attendance has diminished 
 so far as you know ? 
 
 ' "(3) Whether there is not a general impatience of all old- 
 fashioned restraints and a tendency to throw off all that is 
 ' traditional ' }" 
 
 'The answers to these questions, given to nie by a man of very 
 wide experience, wlio \va< an Admii-al in the U.S. (Volunteer) 
 Navy and subsequently became a Methodist preacher, are as 
 follows : — 
 
 ' "(1) Most of the theatres and concert gardens are open in
 
 280 SUNDAY 
 
 the eveiiiug, under the guise of giving "^ sacred concerts.' 
 They come within the pale of the law only in the matter of not 
 having the actors and singers appear in costume. 
 
 ' " (2) Attendance at church (all denominations) has decidedly 
 diminished in proportion to the population. 
 
 ' " (3) Yes, decidedly so. Doctrinal teachings have given way 
 to practical and topical higher criticism and scholastic culture 
 (so-called). These are the reasons why that which is traditional 
 is surrendered." 
 
 ' I think I can give somewhat fuller answers : — 
 *(1) It depends on the latitude and environment. In New 
 Orleans, Louisiana, I can remember the time when they raced 
 on Sunday. It was the Latin influence, the French Creole 
 stock. Now the theatres are open there as on week-days, as 
 also in San Francisco and most of the towns in the Far West. 
 When the Grau Grand Opera Company was in San Francisco last 
 winter, when I was there, there was great trouble in getting the 
 stars to go on on Sunday night, but they had to do it. All the 
 theatres are in full blast, as well as the music halls and "dives." 
 And this, as I understand, is nearly invariably the case west of 
 the Mississippi. In the East, these so-called " sacred concerts " 
 obtain. No stage dress is permitted ; else an ordinary music 
 hall performance is given. The regular theatres are not open 
 on Sundays. On the museum question a long light has been 
 kept up for years, and on the whole the people who favour the 
 closing of these places on Sundays have won, but the chances 
 are that they will all be thrown open on Sundays within a year 
 or two. Mind you, each State has its own laws on these points. 
 '(2) On the whole I should say that church attendance has 
 diminished, once more in proportion to the population. But this 
 is so huge a country that I have had very small chance to 
 observe, and so far as I know the attendance has been better 
 maintained in the country districts, of which I have seen next 
 to nothing in the last dozen years. 
 
 ' (;3) Yes, most emphatically. There is an impatience of all 
 traditional restraining influences. This is shown in a variety 
 of ways. 
 
 ' Beyond a doubt, the large element of the Latin and German 
 races in all commuiiities here has liad a great effect in " secu-
 
 AIM* EN I) IX II 281 
 
 larisin^ " Sunday, llcri' in Hrooklyii, a town that was larfjely 
 settled orii^iiially Ity Eiifflish, Scotch, and Irisli, there is so 
 intiiiitely more inclination to observe Sunday than in San 
 Francisco or New Orleans, that tliere is ahsolutt'ly no com- 
 parison. Coney Island, New York's hreatliinj,'- spot, which is 
 Margate a thousand times worse and more "wide open," is in 
 full blast, but tlie cars to it pass throui^h a city where " tradi- 
 tion " is mostly observed, 'lliere is a lot of " individuality" to 
 the cities here, lari^ely comiufj from the nationality that orij,M- 
 nally predominated in tlieir settlement. The Germans do not 
 see why they should not drink all the beer they want to on 
 Sundays ; the Frenchmen want to dance, and so on. This is a 
 poly,4?lot, cosmopolitan, lieterog'eneous laiul, and what is true of 
 one place is false of another. There is more difference between 
 New York and San Francisco than l)etween New York and 
 London. 
 
 ' Finally, the whole modern tendency is distinctly revolu- 
 tionary, socialistic, and anti-plutocratic, hence anti-religious. 
 The strikes we hear of every day in the Tnited States are the 
 expression of this feeling. The up-boiling is yet to come, but 
 it will arrive, more's the pity.' 
 
 The following is an extract from the New York tiun of 
 February 9th, 1902 :— 
 
 'Until last winter there was one period of the week free from 
 the professional entertainer. This was Sunday afternoon. At 
 that happy time there were no song recitals, nor were there 
 piano pouiulers abroad in the land. Choral societies were mute 
 save for the occasional performances in private of the various 
 German singing societies. That was a restful, happy time, and 
 the sound of shawms and cymbals was not heard in the island of 
 Manhattan. 
 
 ' But the inimber of performers on musical instruments in- 
 creased even if the days of tlie week did not. They sinijdy had 
 to be heard, these performers who insisted on breaking into 
 public favour. Jealous liupnsarios, looking around, discovered 
 the unoccupied calm of Sunday afternoon. There, so they 
 began to arirue last winter, is a time uiiorrupied by the concert
 
 282 S U N D A Y 
 
 a^ent. We will enter and break the Sabbath quiet that has 
 lonj]^ prevailed. 
 
 ' So David Bispham jumped over the fence into Sunday after- 
 noon, and after that the Sunday afternoon concert became a 
 phenomenon of the week. Already had the evening hours been 
 ap])ropriated for the opera house concerts and whatever others 
 might be given in halls or theatres. The afternoon now became 
 equally occupied. One recent Sunday in this city brought out 
 four concerts in public halls, to which the public could have 
 access if it paid. In addition there were many entertainments 
 of musical chai-acter. Four were known to the reporter. One 
 of these was a subscription musicale to which admission was 
 paid, two were teas with music at which the minor artists of the 
 Metropolitan sang, and the third was a really musical perform- 
 ance at which a distinguished quartet played. 
 
 ' Sunday afternoon, dedicated to the informal reception at 
 home, has now become the day for afternoon music. Some of 
 the organisations which have selected the day show how popular 
 it has become. The Kneisel Quarter now gives a regular series 
 of Sunday afternoon concerts with Arthur Whiting; every 
 Sunday afternoon is occupied by some kind of recital at Carnegie 
 Hall. Gerrit Smith has just announced a series of Sunday 
 afternoon lectures, musically illustrated ; Signor Guardabassi 
 has given one of four musical teas ; half a dozen persons not so 
 well known have also announced Sunday afternoon concerts and 
 musical teas, and the churches are coming into rivalry with this 
 new Sunday diversion. They announce cantatas or anthems of 
 an especially elaborate character to keep the interest of the 
 public from going altogether out to the concerts and musical 
 entertainments given in private houses. 
 
 "^Now the most elaborate of all the Sunday afternoon musical 
 performances is soon to begin. Herman Hans Wetzer is to give a 
 series of symphony concerts at Carnegie Hall, with an orchestra 
 of sixty-five men. None of these entertainments is, as a rule, 
 of a kind to attract the immense audiences which go to the 
 Metropolitan concerts ; but the fact that Sunday afternoon has 
 remained popular as a time for concerts shows that the ini- 
 presarh) who first thought of that day was not wrong. 
 
 ' It is a peculiarity of Sunday music that it is as a rule cheaper
 
 A I'l' KN 1)1 X II 2B3 
 
 than tlu' kind iieard <(ii week-days. I'tir none ol the C aruej^ie 
 Hall concerts frivcn oii that day, for instance, are the prices 
 ever demanded that are asked on week-days. Tliis comlition 
 does not, liowever, exist in the case of the Sunday afternoon 
 subscription uiiisicales. Tiiey are no clieaper hecause they are 
 given on Sunday afternoons. 
 
 ' In addition to the musicales there is a growing disposition 
 among persons who give musical entertainments to put tliem on 
 Sunday afternoons. The cause of tliis is, of course, the same 
 that led women to select Sunday as a day at home. 'ITie men 
 are able to come then. So cards sent out for informal musicales 
 are likely, in the majority of cases nowadays, to bear the infor- 
 mation that Sunday is the day, and tlie former (juiet has been 
 interrupted to make another suitable day for the army of 
 musicians whicli has found the old days set aside for concerts 
 and recitals too few. 
 
 ' It is not only in tliis respect that the change in the obser- 
 vance of Sunday in this city has been noticed. Entertaining 
 in other than musical forms has become more usual. The 
 Sunday evening dinner has taken its place as the most liked of 
 the social diversions of the winter. That the absolute disappear- 
 ance of the Sunday night tea has at last been accomplished is 
 shown just as well by the sights to be met in tlie restaurants as 
 by the increasing number of private entertainments. 
 
 ' It is on Sunday that the public desire to dine out seems 
 greater than on any other day. At Sherry's, Martin's, and some 
 of the places especially popular with those who dine out on 
 Sundays there are more crowds on this day than on any other. 
 Various reasons have led to this result. One is that the cook is 
 likely to be absent at least on every other Sunday, and it is desired 
 to escape a home meal prepared by tlie kitcheiimaid or one of the 
 domestic substitutes for the head of the kitchen. Hut equally 
 important is the desire to get out of the house to dinner on 
 Sundays ; and that seems to be more and more widespread in 
 the community every year. Certain it is that the Sunday night 
 tea, which a decade or more ago used to be common, has ([uite 
 ])assed out of fashion. Its place has been taken, in the case of 
 all who are able to do what they want, by the dinner in the 
 restaurant or with guests at home.
 
 284 SUNDAY 
 
 ' The appearance of the boxes at the opera house when the 
 stars sing- on Sunday nights seems to show that there is no 
 longer the least prejudice against places of amusement on 
 Sunday nights. The appearance of the restaurants with the 
 music and the gay parties is further evidence of the change that 
 has come over tlie views of the city as to the observance 
 of Sunday during the last few years. The eagerness with 
 which the Sunday entertainments have been appreciated seems 
 to show that society was as anxious for another day of amuse- 
 ment in the week as were the musicians who began to give their 
 concerts on Sunday.' 
 
 APPENDIX I. 
 
 SUNDAY OBSERVANCE IN SCOTLAND. 
 
 From the Christian Leader. 
 
 ' The Glasgow Sunday of 1800 presented a strong contrast to 
 that of the present day. The streets were then hushed into 
 solemnity ; no omnibuses, no trains, hardly a cab or carriage, 
 unless going to a baptism in church, no shops open save those 
 of the chemists after church hours, no possibility of dissipating 
 with lemonade or "Turkish delight," for the ice-cream and 
 sweetie shops were rigidly closed. It was indeed a Puritanical 
 Sunday that prevailed, for the streets were almost deserted 
 during churcli time, and the loafer loafed at home, not at 
 the street corner. AV'ork of every kind was at a standstill. 
 Even the Hames of tlie unquenched furnaces at Govanhill, 
 " Dixon's Blazes," as they were called, seemed to have some 
 thing sacrilegious about tliem, suggesting that labour was 
 required to keep them alight on the sacred "Sabbath Day." 
 On summer evenings straggling parties might make their way 
 to Kelvingrove Park, or Queen's Park, and the " Brigton 
 weavers " might wander through Glasgow Green to hear debates 
 by such heroes as Harry Alfred Long, Mitchell the Universalist, 
 or Warrington the preacher. But Sunday generally was a day 
 of peace and solemnity, when the frivolous novel was forbidden,
 
 AIM'KNDIX J 285 
 
 and oven the children dared only h)ok at pictures of Scriptural 
 suhjects. 
 
 ' We have altered all that ; and the first to lay the torcli Lo llie 
 pile was Xorman iMacleod of the Barony. In 1800 he he^an the 
 jmhiicatinn of (lon<{ Worrf.s, in which, with mucli -trictly Siiiiday 
 readinij, there was always a serial novel. The douce Glasfrnw 
 citizens hejran to discover that they could read such mild fiction 
 as Alexander vSmith, Miss Muloch, and Mrs. 01ii>haiit provided 
 without much deterioration of moral filtre. Then came tlie 
 famous battle in the l*resl)ytery over " the perpetual ohiij^ation 
 of the Fourth Commandment," and the hroad-minded Catholic 
 attitude which Norman Macleod took up, had a great influence 
 in niddifyiniT the diaracter of the Glasgow Sunday. It is possible 
 that the liberty wliicli he fought for is now showing a tendency 
 to degenerate into licence ; but for that he cannot he altogether 
 blamed.' 
 
 APPENDIX J. 
 
 EUCHARISTIC WORSHIP. 
 
 ' It is that act around which all those other acts of prayer, 
 thanksgiving, praise, adoration and communion revolve. Nay, 
 it is the oji/if act in which ti-iir irorship is attained, and by wliich 
 you can at all e.xpress the real relations which e.\ist between 
 man and his Maker. 
 
 ' Prayer indeed is good ; you all must pray if you be Christians 
 at all ; but here you have reached no ])oint of u-or-'-hip ; you 
 show (iod no lionour different in kind, however mucli it may 
 differ in degree, from that which you pay to your fellow men — 
 for to them you pray as often as you ask the help you believe 
 they have power to bestow. Besides, as you only pray when 
 you have something to prayyo;-, either for yourselves or others, 
 prayer must ever be an act having more reference to self and to 
 humanity than to God. Your ordinary ofcrings again, though 
 they exceed the value of prayer, in virtue of their unselfishness, 
 still fall short of the ''honour due unto tlie Lord." Money 
 you offer also to your fellow-men. The fruits of the earth yciu 
 also pi'esent in token of fealty or of honour to others of your
 
 286 SUNDAY 
 
 race. Nay, even in that very "livinj? sacrifice which you make 
 of your souls and bodies to the Lord as your reasonable service/' 
 you have not yet reached the point at which you can say you 
 are yielding that to God which God alone can claim, and which 
 to Him alone is due. For there have been those who, in return 
 for some signal act of benevolence — deliverance from threatened 
 death, or rescue from the depths of misery — have yielded their 
 whole powers of body and mind in grateful service to the bene- 
 factor who has saved them. No ; man himself at the very best 
 can never be a worthy sacrifice to his Creator ; he can never be 
 a "victim without spot or blemish." There is but one Offering 
 which man can offer to God ; there is but one Sacrifice in which 
 a worthy act of worship is paid by man to God. It is that " pure 
 Offering which shall in every place be offered unto God's 
 name." ^ It is that Sacrifice once made on Calvary,- for ever 
 presented in heaven, and continually represented by the 
 Church on earth in obedience to the command, "'Do this." 
 You can never know what " worship " is until you have offered 
 the Sacrifice of the new covenant. You can never know what 
 God is in His relations to man until you have offered the Son of 
 God Himself as your act of homage and propitiation to the 
 Father.' From the Kh-s of Peace, by G. F. Cobb. 
 
 APPENDIX K. 
 
 The following extract from ^4 New History of the Book of 
 Common Prayer {Vroctev and Frere), p. 498, shows how the great 
 service of the Lord's Day ceased to take its proper place : — 
 
 'The direction for the ''ante-communion service" is an 
 attempt to revive the old custom, current in primitive times, 
 of saying the introductory part of the Liturgy on solemn days 
 when there was no celebration of the whole. In the book of 
 1549 this, together with the Litany, was prescribed for VYednes- 
 days and Fridays, the "Station Days" of the early Church, 
 The rubrics then assumed that there would be a Communion on 
 Sundays and Holy Days ; but in case of failure, they provided 
 that on all other days, beside the Litany days, vhenfioever the 
 
 ' Mai. i. II.
 
 A 1' !• h M H \ L 287 
 
 prnp/f hf rK.stnruuhi'i/ n.ssnnh/fil in prin/ in flu- rluirrli diul iioiif flix- 
 }to.\T>l to coTiniiHiiiratr with the prir.sl, the first j)urt of the service 
 should be said. liy loo2 the Cumrnuiiion on Holy Days could 
 nft longer be counted upon, and the order was extended to the 
 Holy Diii/x ij'fhrre he no ('ommiiiiinii. This order continued until 
 the last revision in llilil, when it had lonf^ been evident that even 
 a refifular Sunday Communion was a thing of the past, and con- 
 sequently the opening portion of the office was directed to be 
 said upon the Sniidniis nnd oilier floli/ f)tti/.s if there he no f'oni- 
 munion. Hy tliis j)rocess all primitive character departed Iroiii 
 the rubric, and instead of attempting to retain a primitive 
 custom, where tlie daily Kucharist with communicants was not 
 possible, it has ended by aciiuiescing in the disuse of the Lord's 
 service t>n the Ixjrd's Day. The cause that has led to this 
 result has been the provision in the following rubric forbidding 
 to proceed to the solemn part of the Liturgy without com- 
 municants. This very necessary reform, when promulgated 
 among people who were in the haliit of communicating <uily 
 ouce a year, had the immediate result that for want of com- 
 municants a constant celebration of the Lord's Supper never 
 came into use, and the daily Mass was discontinued. For the 
 priest could not communicate alone, and the people had not 
 learned to communicate except at Easter. The disuse of the 
 Liturgy then proceeded by rapid strides, although the Re- 
 formers showed in every possible way that they wished to 
 introduce more frequent Communion, and their provision for the 
 ante-communion service was at least a way of reminding the 
 people of their duty.' 
 
 APPENDIX L. 
 
 The following passage, from Pater's Mariu-s the Epicurean, 
 vol. ii. pp. ir>0-l.Sn, 138, 1.'5!), 141 (18R.')), expresses the strange, 
 suj)ernatural power of the great Eucharistic action : — 
 
 'To understand the influence over Marius of what follows, 
 you must remember that it was an experience which came in the 
 midst of a deep sense of vacuity in things. The fairest pro- 
 ducts of the earth seemed to be dropping to pieces, as if in
 
 288 SUNDAY 
 
 men's very hands, around him ; and still, how real was their 
 sorrow and his ! " Observation of life " had come to be like 
 the constant telling- of a sorrowful rosary, day after day ; till, 
 as if taking infection from the cloudy sorrow of the mind, ^e 
 senses also, the eye itself, had grown faint and sick. And now 
 it happened as with the actual morning on which he found 
 himself a spectator of this new thing . . . There were notice- 
 able, amongst those assembled, great varieties of rank, of age, 
 of personal type. The Roman wgenuus, with the white toga 
 and gold ring, stood side by side with his slave ; and the air of 
 the whole company was, above all, a grave one — an air of recol- 
 lection. Coming thus unexpectedly upon this large assembly, 
 so entirely united, in a silence so profound, for some purpose 
 unknown to liim, Marius felt for a moment as if he had 
 stumbled by chance upon some great conspiracy. Yet that 
 could scarcely be, for the people here collected might have 
 figured as the earliest handsel, or pattern, of a new world, from 
 the very face of which discontent had passed away. Corre- 
 sponding to the variety of human type there present, was the 
 various expression of every human type of sorrow assuaged. 
 VV^hat desire, and fulfilment of desire, had wrought so patheti- 
 cally in the faces of these ranks of aged men and women of 
 humble condition ? Those young men, bent down so discreetly 
 on the details of their sacred service, had faced life and were 
 glad, by some science, or light of knowledge they had, to which 
 there was certainly no parallel in the older world. Was some 
 credible message from beyond " the flaming rampart of the 
 world " — a message of hope, regarding the place of men's souls 
 and their interest in the sum of things — already moulding their 
 very bodies, and looks and voices, now and here? At least, 
 there was a kindling flame at work in them which seemed to 
 make everything else Marius had ever known look compara- 
 tively vulgar and mean. There were the children, above all 
 — troops of children — who reminded him of those pathetic 
 children's graves, like cradles or garden-beds, he had noticed 
 in his first visit to these places ; and they more than satisfied 
 the odd curiosity he had then felt about them, wondering in 
 what (|uaintly expressive forms they might come forth into the 
 daylight if awakened from their sleep. Children of the Cata-
 
 APPENDIX L 289 
 
 combs, some liiit '^:i span loiif^," with fi'atnres not so much hcauti- 
 ful as lieroic (tliat worhi of new, refining sentiment havinj; set its 
 seal even on childliood, like everything^ else in Rome, naturally 
 heroic), they retained, certainly, no spot or trace of anythinf? 
 subterranean this morninj; in tlie alacrity of their worship— as 
 ready as if tliey liad l)een at their play — stretcliing fortli tlieir 
 hands, crying, chanting in a resonant voice, and with lioldly 
 upturned faces, Christe Eleison ! 
 
 ' For the silence — silence, amid those lights of early morning, 
 to which .Marias had always l)een constitutionally impressible, 
 as having in them a certain reproachful austerity — was broken 
 suddenly by resounding cries of " Kyrie Eleison ! Christe Elei- 
 son ! " repeated again and again alternately, until the bishop, 
 rising from his throne, made sign that this prayer sliould cease. 
 But the voices burst out again soon afterwards in a richer and 
 more varied melody, though still antiphoiial ; the men, the women 
 and children, tlie deacons and the congregation, answering each 
 other, as in a Greek chorus. But, again, with what a novelty 
 of poetic accent ; what a genuine expansion of heart ; what 
 profound intimations for the intellect, as the meaning of the 
 words grew upon him ! The " hymn " of w hich Pliny had 
 heard something, had grown into this. Cum grandi affectu et 
 rompunctione dkatur, says an ancient Eucharistic order ; and 
 certainly, the mystic tone of tliis praying and singing was one 
 with the expression of deliverance, of grateful assurance and 
 sincerity, upon the faces of those assembled. As if some pro- 
 found correction, and regeneration of the body by the spirit, 
 had been begun, and already gone a great way, the counte- 
 nances of men, women, and children, had a brightness upon 
 them which he could fancy reflected upon himself — an amenity, 
 a mystic amiability and unction, which found its way most 
 readily of all to the hearts of the children themselves. The 
 religious poetry of those Hebrew Psalms . . . was in marvel- 
 lous accord with the lyrical instinct of his own character. Those 
 august hymns, he thought, would remain ever hereafter one of 
 the well-tested powers among things, to soothe and fortify his 
 soul. One could never grow tired of them ! 
 
 ' In the old pagan worship there had been little to call out the 
 intelligence. The eloquence of worship, which Marius found
 
 290 SUNDAY 
 
 here— an elo(iueiice, wlierein there were very many ingredients, 
 of whicli that singing was only one— presented, as he gradually 
 came to see, a fact, or series of facts, for intellectual reception. 
 This became evident, more especially in those lections, or 
 sacred readings, which, like the singing, in broken vernacular 
 Latin, occurred at certain intervals, amid the silence of the 
 assembly. There were readings, again with bursts of chanted 
 invocation between for fuller light on a difficult path, in which 
 many a vagrant voice of human philosophy, haunting men's 
 minds from of old, came sounding in clearer tones than had 
 ever belonged to them before, as if lifted above their natural 
 purpose into the harmonies of some more masterly system of 
 knowledge. And last of all came a narrative, in a form which 
 every one appeared to know by heart with a thousand tender 
 memories, and which displayed, in all the vividness of a picture 
 for the eye, the mournful iigure of Him, towards whom the in- 
 tention of this whole act of worship was directed— a figure which 
 seemed to have absorbed, like a tincture of deep dyes, into His 
 vesture all that was deep-felt and impassioned in the experi- 
 ences of the past. 
 
 ' It was the anniversary of His birth as a little child they 
 were celebrating to-day. Astiterunt reges terrae— proceeded 
 the Sequence, the young men on the steps of the altar respond- 
 ing in deep, clear, antiphon or chorus— 
 
 ( (( 
 
 Astiterunt reges terrae — 
 
 Adversus sanctum puerum tuum, Jesum ; 
 
 Nunc, Domine, da servis tuis loqui verbum tuum— 
 
 Et signa fieri, per nomen sancti pueri Jesu ! " 
 
 * 
 And the proper action of the rite itself, like a half-opened 
 book to be read by the duly initiated mind, took up those 
 suggestions, and carried them on into the present, as having 
 reference to a power still efficacious, and in action among the 
 people there assembled, in some mystic sense. The whole 
 office, indeed, with its interchange of lections, hymns, and 
 silences, was itself like a piece of highly composite and dramatic 
 music ; a song of degrees, rising to a climax. Notwithstanding 
 the absence of any definite or central visible image, the entire 
 ceremonial process, like the place in wliich it was enacted,
 
 APPENDIX L 291 
 
 seemed weiglity with symliolical sif^iiificancc, and expressed a 
 siiifjle leadinsj nintive. ... It was a sacrifice also, in its essence 
 — a sacritiro it niiirlit stHMn, like tlu; nuist primitive, natural, and 
 endurint;^ly si^'niticant of old paijan sacrifices, of tlie simplest 
 fruits of the earth. And in connection with this circumstance 
 n^ain, as in the actual stones of the building, so in the rite 
 itself, it was not so much a new matter, as a new spirit wliirli 
 Marius observed, moiildinij, informing, witli a new intention, 
 many observances whicli he did not witness now for the first 
 time. Men and women came to the altar successively, in 
 perfect order; and deposited there, below the marble iHttico, 
 their baskets tilled with wheat and grapes, their incense, and 
 oil for the lamps of the sanctuary, bread and wine especially — 
 pure wheaten bread and the pure white wine of the Tusculan vine- 
 yards. It was a veritable consecration, hopeful and animating, 
 of the earth's gifts, of all tliat we can touch and see — of old 
 dead and dark matter itself somehow redeemed at last, in the 
 midst of a jaded world that had lost a true sense of it, and in 
 strong contrast to the wise em])eror's renunciant and impassive 
 attitude towards it. Certain portions of that bread and wine 
 were selected by the bishop ; and thereafter it was with an 
 increasing mysticity and effusion tliat the rite proceeded. Like 
 an invocation, or supplication, full of powerful in-breathing or 
 empneusis, the antiplional singing developed, from this point, 
 into a kind of solemn dialogue between the chief ministrant and 
 the whole assisting company — 
 
 sunsuAi (X)RnA ! 
 
 HABEMUS AD nOMINUM, 
 
 GRATIAS AGASrUS DOMINO DEO XOSTRO ! 
 
 ' It was tlie service specially of young men, standing there, 
 in long ranks, arrayed in severe and simple vesture of pure 
 white, a service in which they would seem to be flying for refuge 
 (\\ ith their youth itself, as a treasure in their hands to be pre- 
 served) to one like themselves, whom tliey were ready to 
 worship ; to worship above all in the way of Aurelius, by 
 imitation and conformity to his image. '• Adoramus te, C'hriste, 
 quia per crucem tuam redemisti mundum!" they cried to- 
 gether. So deep was the emotion, that, at moments, it seemed
 
 292 SUNDAY 
 
 to Marius as if some at least there present perceived the very 
 object of all this pathetic crying' Himself drawing near. 
 Throughout the rite there had been a growing sense and 
 assurance of one coming. Yes^ actually with them now ; accord- 
 ing to the oft-repeated prayer or affirmation, Dominus vobiscum ! 
 Some at least were quite sure of it ; and the confidence of this 
 remnant fired the hearts and gave meaning to the bold, ecstatic 
 worship of all the rest about them. . , . 
 
 ' One by one the faithful approached, and received from the 
 chief ministrant portions of the great white wheaten cake he 
 had taken into his hands — " Perducat vos ad vitam aeternam," 
 he prays half-silently, as they depart again after discreet 
 embraces. The Eucharist of these early days was, even more 
 completely than at any later or happier time, an act of thanks- 
 giving ; and while what remained was borne away for tlie 
 reception of the sick, the sustained gladness of the rite reached 
 its highest point in the singing of a hymn ; a hymn which was 
 as the spontaneous product of two opposed companies or powers, 
 yet contending accordantly together, accumulating and height- 
 ening their witness, and provoking each other's worship, in a 
 kind of sacred rivalry. 
 
 '"Ite, missa est!" ci-ied the young deacons; and Marius 
 departed from that strange scene with the rest. What was 
 this? Was this what made the way of Cornelius so pleasant 
 through the world .^ As for himself; the natural soul of 
 worship in him had at last been satisfied as never before. He 
 felt, as he left that place, that he must often hereafter 
 experience a longing memory, a kind of thirst, for all that over 
 again. Moreover, it seemed to define what he must require of 
 the powers, whatsoever they might be, that had brought him 
 into the world at all, to make him not unhappy in it.' 
 
 APPENDIX M. 
 OBSERVANCE OF AN EVE OF SUNDAY. 
 
 The Rev. J. R. Milne, in a valuable pamphlet entitled 
 ' Primitive Christianity and Sunday Observance,' makes a
 
 Ari'KNDl X -M 293 
 
 stroiii? appeal in f;ivoiir of tlic observance of Sunday eve, (ir 
 as we jreiieially call it Saturday evening, as the true metiiod 
 of begiuniuf^ the solemnities of Sunday. The grounds of his 
 argument are the primitive and historical sanction for such 
 observance, aud its natural reasonableness. 
 
 The little book will well repay study ; only a very slight 
 reference can be made to it here. 
 
 His main points are as follows : (1) The Scriptural manner of 
 reckoning time is from evening to evening ('the evening and 
 the morning were the fust day'); darkness followed by light 
 constitutes a day, not an artificial division of midnight to 
 midnight. (2) The Jewish Sabbath was of course observed in 
 this way, and so naturally tlie Christian Sunday wotild thus be 
 observed too in the first days. This was almost certainly the 
 way in which it was being kept at Troas ; ^ and the Eucharist 
 would come at the close of a long vigil of prayer and fasting, 
 at break of dawn. (.3) This primitive observance of Sunday 
 eve, it is maintained, was the origin of the whole vigil system 
 generally ; and ' in the recently discovered document entitled 
 " Peregrinatio S. Silvise," written about the end of the fourth 
 century, we have an interesting account, by a lady pilgrim 
 to the holy places, of tlie services then held in the Churcli of 
 Jerusalem, and she specially mentions the multitudes of lay- 
 people who frecjuented the vigils on Sundays and great 
 festivals, some remaining throughout to the morning, others 
 going home for an interval of rest before returning to the 
 morning service with its long preachings and the celebration of 
 the Eucharist' (p. 2.5). (4) The original use would have been 
 Vespers followed by Xocturns and Lauds, and then the Mass. 
 Later, this true order became disorganised by the addition of 
 the other offices. (.5) The modern practice, whether of Rome 
 or England, is unprimitive. The Roman theory and practice 
 is that Mass alone constitutes the proper public service of 
 Sundays and great festivals, and tliat attendance at Mass, 
 apart altogether from habitual Communion, is the sufficient 
 observance of Sunday. That which came to be considered 
 the Anglican theory, and whicli certainly was the Anglican 
 practice, regarded attendance at Morning or Evening Praver, 
 
 ^ Acts XX. 7,
 
 294 SUNDAY 
 
 with occasional Communion, as the sufficient fulfilment of our 
 duty in the matter of Sunday observance. It is not difficult to 
 see the inadequacy of either of these interpretations of our 
 duty in this respect. The true idea, as represented in earlier 
 ages, is expressed {e-g.) in one of the Canons of a Council held 
 at Rouen in the middle of the seventh century, which directs 
 that all the faithful should on Sundays and festivals attend 
 Vespers, Nocturns and Mass. (6) The change arose through 
 the regrettable disregard in which the offices came to be held, 
 until they were taken to be a matter which concerned the 
 clergy and monks alone. (7) After the historical survey, much 
 of interest and value is adduced to show the practical impor- 
 tance of the observance of Sunday eve, its use as a preparation, 
 by prayer and instruction, for the coming Eucharist, and how 
 Sunday is far more truly observed by keeping Sunday eve 
 {i.e. Saturday evening) than Sunday evening. 
 
 The little book, which should be read by any one interested 
 in the question of Sunday observance, is published by A. H. 
 Goose, Rampant Horse Street, Norwich ; or Kegan Paul, 
 Trijbner and Co., Charing Cross Road, London. 
 
 APPENDIX N. 
 
 THE SUNDAY REST. 
 
 From the Spectator, February 15th, 1902, in a review of The 
 Apostles of the South-East, by Frank T. Bullen. 
 
 ' Mr. Bullen has much to say out of personal experience upon 
 the Sunday labour question, and his testimony is strong upon 
 the desirability of keeping out the " Continental Sunday." With 
 his customary frankness and simplicity, he goes back to the 
 days when the question touched him personally, as a hard- 
 working man in very humble circumstances : — 
 
 ' " Employed from nine to five in a quasi-government office at 
 a meagre salary, I tried to eke out, in the hours that should 
 have been devoted to recreation and reading, that salary by 
 working at the trade of a picture-framer, a trade I had taught 
 myself. When business was brisk this often necessitated my
 
 APPENDIX () 295 
 
 ixjiiij^ ill my \vorksIit>|» at 2 a.m. in order Lo lullil the contract 
 I had made to deliver frames at a certain time. It also meant 
 my workin;^ up till sometimes as late as 11 p.m. So that when 
 Sunday cruiie, witli its j)huMd, restful morning'-, I always felt 
 profoundly ijrateful, not only for the hodiiy rest, hut for the 
 way in wliicJi I was ahle to throw off the mental worries of 
 the week." 
 
 'Mr. IJuUen kept Iiis day of rest holy as well as free from 
 work-a-day eares, and ho found time also to help his wife in 
 preparinfj the dinner, and in doin<j other household johs. But 
 apart from those who spend Sunday religiously, he is satisfied 
 that the vast majority of the meti of the workin:.? class who go 
 neither to church nor ciiapel are as much averse as he is to "such 
 an aholition of one day's rest in seven as may be seen on the 
 Continent." Ahout one practice that militates aji^ainst the 
 Sunday rest he is very eloquent and practical, and that is the 
 late shopping; on Saturday ui^ht. For this habit he acknow- 
 ledofes that a certain measure — about five per cent. — of the 
 responsibility rests with the men who stay in the j)ublic-house 
 until they are necessarily turned out on the stroke of twelve on 
 the Saturday night, and then only hand over the remainder of 
 their wages to their wives. But the hulk of the evil lies at the 
 door of the women, who put off their shopping to the last 
 moments of the last day of the week, partly out of sheer idle- 
 ness, and partly out of a mean avarice which suggests the hope 
 of getting a good bargain out of an exhausted shopkeeper in the 
 small hours. M'eW may Mr. Bullen describe this system as a 
 cruel "persecution of the poor by the poor."' 
 
 APPENDIX O. 
 A NE\V YORK CHURCH. 
 
 From the Church Commoiivealth. 
 
 [The following account of a remarkable piece of organisation 
 is printed here, not from any desire of emulation, but in order 
 to show to what parochial activity may attain.] 
 
 ' S. Bartholomew's Church, New York, affords the best
 
 296 SUNDAY 
 
 illustration of a church ministering in a thousand ways to the 
 numberless needs of the heterogeneous population of a great 
 American city. 
 
 '^ There are eighteen different services on Sunday in the 
 church and parish house, which makes the Sabbath quite a 
 day of rest, as the average number of gatherings of all kinds 
 for the remainder of the week is thirty-two daily. 
 
 ' The schedule of services, meetings of all sorts, classes, and 
 the like, for each day in the week, show a total of 212 for the 
 seven days. Six of these, however, are for a portion of the 
 year only, and ten are irregular, occurring only once or twice a 
 month. 
 
 ' Among the Sunday services in the parish house are one in 
 German, one in Armenian, and one in Chinese ; there are also 
 regular services in the Swedish Chapel. Rescue mission work, 
 with its nightly meetings, has been a prominent feature of the 
 parish house. The aggregate attendance upon these meetings 
 has been as large as 120,000 in a year, and 5000 have professed 
 to seek the new life. 
 
 ' There are 2146 communicants in the entire parish. Among 
 the 152 confirmed the past year were eight Chinese, seventeen 
 Armenians, and foi'ty-five adult Germans. Surpliced choirs of 
 each of the above nationalties render the music in their own 
 language in the missions. 
 
 ' In the parish house Sabbath school, which shows a total 
 enrolment of 1408, there are classes taught in Armenian, 
 Syriac, and Turkish, as well as in English. 
 
 ' This institution is proving to be an alembic in which many 
 foreigners are being transmuted into Americans. The Armenian 
 helper writes : — "1 am proud to say that as a good citizen I 
 taught twenty-one Armenians, my old countrymen, the United 
 States Constitution." 
 
 ' Clubs are a large part of the work. Membership in the Girls' 
 Evening Club entitles the holder to " the use of the club rooms 
 and library ; access to the large hall every evening after nine 
 o'clock, to the physical culture classes, lectures, talks, enter- 
 tainments, discussion class, glee club, literature class, the 
 Helping Hand Society, Penny Provident and Mutual Benefit 
 Funds ; the privilege of joining one class a week in either dress-
 
 A V V K N I) I X ( ) 297 
 
 making, millinery, embroidery, dra^^•n work, system sewing, or 
 cooking, and also, by paying a small fee, the privilege of enter- 
 ing a class in stenography, typewriting, Frendi, or book- 
 keeping." Corresponding advantages attend membership in 
 the other clubs. 'I'liere are some li2(M) persons in the Men's, 
 Boys' and Girls' Clubs, the Armenian Club, and the Chinese 
 Guild. 
 
 ' In addition to these many facilities for self-development, 
 there are five circles of King's Daughters, and various mission- 
 ary societies to teach unselfish service. 
 
 ' One uni(iue feature of the parish house is its roof garden, on 
 the top of nine busy storeys. In long boxes the children plant 
 flowers and vegetables. These have a background of lilac 
 bushes, syringa, dulcia, and other flowering shrubs in large 
 tubs, while morning glories, honeysuckle, and ivy climb on the 
 fence which surrounds the roof. The garden is used for the 
 instruction and amusement of the children in the kindergarten 
 when the weather permits, and is open of evenings to various 
 societies. 
 
 'These children of tlie brick-and-mortar city are often seen 
 to kiss and caress the flowers which they cultivate in the roof 
 garden. The bringing of a bit of country to the parish house 
 was suggested by tlie fact tliat a little girl, while crossing a 
 bridge over a railroad track, dropped her only rubber doll on a 
 moving train " so that it could see the country." 
 
 'A Holiday House at AV'ashingtou, Conn., gave more than a 
 bit of country to 34o girls last summer. 
 
 ' The fresh air work of the parish gave 204G outings, mostly 
 to children and tired mothers. 
 
 'The tailor shop provides temporary work for many out of 
 employment, and supplies garments for children in the Sabbath 
 school and the industrial scliool. 'i'hcre Mere oG2o garments 
 received, made over, and repaired, or made of new materials, 
 the ])ast year. There were 483.93 dollars received for sales, 
 and 41.'5 garments were given away. In addition to the above, 
 the Benevolent Society provided 1G24 garments, of which (J80 
 were given away and .5G8 were sold, 
 
 'The report of the Penny Benevolent Fund shows 1,844.82 
 dollars received from 2048 depositors.
 
 298 SUNDAY 
 
 'One of the most beneficent of S, Bartholomew's many 
 ministries is the Employment Bureau, which is conducted on 
 business principles. During the past year, 1866 situations 
 were filled in the domestic department, 186 in the mercantile 
 department, 48 in the professional department, and 459 in 
 the mechanical and labour departments. Half a hundred 
 nationalities were represented by the applicants to this bureau. 
 
 ' The Clinic had 7693 new patients last year. The total 
 number of consultations was 24,146. The total number of 
 prescriptions written was 13,607, of which 1298 were free. 
 
 'A loan association has saved many from falling into the hands 
 of Shylock. Like the Employment Bureau, it is conducted 
 strictly on business principles. It received 70,390.55 dollars 
 during the year, and disbursed 63,375.12 dollars. It makes 
 loans to the poor at much lower rates than they could get else- 
 where, and it is so managed as to pay running expenses. 
 
 'The amount expended by the church on the parish house 
 during the year was 52,002.78 dollars, and the total amount 
 given for home expenditure and for benevolent contributions 
 was 208,242 dollars. Including engineers, porters, etc., there 
 are, all told, about fifty salaried workers at the parish house. 
 
 'The splendid work of S. Bartholomew's shows what can be 
 done when occurs the rare combination of a big brain, a big 
 heart and a big treasury.' 
 
 APPENDIX P. 
 THE LAMBETH CONFERENCE 1887. 
 
 Observance of the Lord's Day. 
 (1) Extract from the Encyclical Letter of the Bishops : — 
 ' The due observance of Sunday as a day of rest, of worship, 
 and of religious teaching has a direct bearing on the moral 
 wellbeing of the Christian community. "\V^e have observed of 
 late a growing laxity which threatens to impair its sacred 
 character. We strongly deprecate this tendency, VV^e call 
 upon the leisurely classes not selfishly to withdraw from others 
 the opportunities of rest and of religion. We call upon master
 
 A IM'KNDI X P 299 
 
 and einpliiyor j('ah)usly to fjuard the priviloj^cs of the servant 
 and tlie workman. In tlie I.ord's Day we liave a priceless 
 heritafj^e. Wlioever misuses it incurs a terrihle responsibility.' 
 (2) IIki'out of the Committee appointed hy tlie Lariihelh 
 Conference IJiO? to consider the subject of the observance of 
 Sunday : — 
 
 ' Your Committee have met, and prayerfully considered the 
 subject of the sanctity and observance of the Lord's Day^ and have 
 atfrecd to the followin"^ statements of their deliberate judjjment 
 on this momentous <|uestion, which they submit as their report :— ^ 
 ' 1. That the principle of the religious observance of one day 
 in seven is of Divine and primeval oblip;ati()n, and was 
 afterwards embodied in the Fourth Commandment. 
 ' 2. That from the time of our Lord's Resurrection the first day 
 of the week was observed as a day of sacred joy by 
 Christians, and was ere long- adojtted by the Churcli as 
 the Christian JSabbath or the ' Lord's Day.' 
 '8. Tliat the observance of the Lord's Dayasadayof rest, of wor- 
 ship, and of religious teaching, has been a priceless blessing 
 in all Christian lands in which it has been maintained. 
 '4. That the growing licence in its observance threatens a 
 
 grave change in its sacred and beneficent character, 
 ' o. That especially the increasing practice on the part of some 
 of the wealthy and leisurelyclasses of making the day a day 
 of secular amusement is most strongly to be deprecated. 
 * 6. That the most careful regard should be had to the danger 
 of any encroachment upon the rest which on this day is 
 the right of servants as well as their masters, and of the 
 working classes as well as their employers. 
 ' Signed, on behalf of the Committee, — E. H. Exon, Chairman. '
 
 INDEX OF SUBJECTS 
 
 Abbot, Archbishop, 62. 
 
 Abelard, 49. 
 
 Afifection, blended with authority, 
 
 257. 
 Agde, the Canon of, 28. 
 Agnew, Sir Andrew, his Bill, 96-98. 
 Agricultural work, permitted on 
 
 Sundays, 29, 51. 
 Albert, Prince Consort, 98. 
 Almsgiving, a Sunday duty, 242, 
 
 243. 
 Ambrose, S., 26. 
 America, parochial organisation in, 
 
 295-298; Sunday observance in, 
 
 279-284. 
 Amusements on Sunday, 73, 91, 
 
 92-97, 268-270, 281-284 ; their in- 
 sufficiency, 118, 157. 
 Ante-Communion Service, the, 286, 
 
 287. 
 Antioch, Canon of, 27. 
 Apostolic origin of Sunday, the, 
 
 13-15, 33, 35, 41, 55, 252. 
 Apostolic Constitutions, 27, 28. 
 Apostolorum Didascalia, 23. 
 Appeal, our, to whom made, 119. 
 Aquinas, S. Thomas, 51. 
 Arnold, Matthew, 208, 211, 2l2. 
 Assumption, Feast of the, in Paris, 
 
 238. 
 Athanasius, S., 2.5, 44. 
 Augustine, S., 26, 48, 55, 146, 264, 
 
 267, 273, 277. 
 
 Baring Gould, Rev. S., 57. 
 Barnabas, S., Epistle of, 21. 
 Barrington, Bishop, 82. 
 Basil, S., 26. 
 
 Baths, Saturday, in Russia, 187-189. 
 Beauty, appreciation of, 233, 234. 
 Benson, Rev. R. M., 170. 
 300 
 
 Bernard, S., 51. 
 
 Bethesda, the Pool of, 132. 
 
 Bible reading, 225, 226. 
 
 Bicycling, 232. 
 
 Biography, the value of, 227, 228. 
 
 Birkbeck, W. J., 183. 
 
 Bishops' Book, the, 55. 
 
 Bishops, Encyclical Letter of the, 
 
 298. 
 Body of Christ, the responsibility 
 
 of the whole, 246. 
 Body, the claims of the, 198-202 ; 
 
 not evil, 200 ; the sanctity of, 
 
 198 ; to be subjected, 199-201. 
 Book of Sports, the, 61. 
 Booth, Charles, 217. 
 Borrow, George, 221, 222. 
 Bownd, Dr., 60, 61. 
 Bramhall, Archbishop, 57. 
 Bright, Dr. W., 174. 
 Browne, Simon, 262. 
 Browning, Robert, 142, 151, 206, 
 
 215, 261. 
 Bullen, Frank T., 294, 295. 
 
 Canon xiii. of 1603, 225. 
 
 Canon xxx. of 1603, 271. 
 
 Cardwell, 225. 
 
 Carter, Canon T. T., 65, 76, 271- 
 
 274. 
 Catechism, the Church, 55, 56, 160, 
 
 173. 
 Cathedrals, 180, 181. 
 Causes of Sunday neglect, 113. 
 Cawdrey, Richard, 30. 
 Cecil, Richard, 82. 
 Ceremonial, without teaching, 159 ; 
 
 value of, 172. 
 Chadwick, Dr., 71. 
 Character, the importance of, 141, 
 
 228.
 
 INDKX OF SUIUECTS 
 
 ;]()i 
 
 Charles i. aiul ii., (il, (i'^. 
 C'hichele, Archljishop, 5'2. 
 Chiiilren ami Sunilav observance, 
 
 Tf), m-'.M, 171, l7'^,''■ii^,'2. 
 ClioirofHces, their ini])ortance, 170 ; 
 
 the, ill relation to the Eucharist, 
 
 KJit, 171, 'i!»:\ '294 ; of the Eastern 
 
 Church, I'J-l IT. 
 Cliriitian Ohsericr, The, 8"), SO, Itl. 
 Christian Year, influence of, IM). 
 Chrysostom, S., -IG. 
 Cliurch, the, her mission to indi- 
 vidual souls, 137 ; a priestly body, 
 
 177. 
 Church-going, modern decline in, 
 
 101 ff. 
 Church workers need quiet, 207, 
 
 208. 
 Church, Dean, 20'J-2ll. 
 Clapham Evangelicals, the, 8G, 87. 
 Classes, distinction of social, 22.3, 
 
 224. 
 Clergy, their duty of teaching, 156. 
 Clergy and laity, 24G. 
 Cloveshoe, Canon of, 28. 
 Clubrooms, 245. 
 Clubs, the London, 237. 
 Collegiate bodies, 180. 
 Commandment, Fourth. See 
 
 Fourth Commandment. 
 Communion on Sunday, 27, 28, 286, 
 
 287. Sec Eucharist. 
 Conciliar enactments, 27 ff. 
 Confirmation, preparation for, 244. 
 Congregational system, perils of, 
 
 247, 248. 
 Congress, Church (Brighton), 100. 
 Conscience, 3, 4, 258. 
 Constantine, Edict of, 29-33, 51. 
 Continental Suudaj-, the, 238, 263. 
 Country and town, 154. 
 Cricket, 231, 232. 
 Cross, the, must be taught, 116, 
 
 117 ; the sacrifice of the, 164, 165. 
 Cruickshank, George, 92. 
 Culture and religion, 232-235. 
 Cyprian, S., 23. 
 
 Dale, Dr., 45, 140. 
 Dickens, Charles, 88, 90. 
 Didache, evidence of the, 20, 42. 
 Didascalia Apostoloruvi, 23. 
 Discipline, 255. 
 
 of life, the need of, 3, 262. 
 
 Dollinger, Dr., 41, 165. 
 
 Dominical views of Sunday, 12, 13. 
 Driver, Dr., 82. 
 
 Eaklv ages of the Church, Sunday 
 in the, 7-49. 
 
 Easter Day, 14, 1.5, 17, 22, 26. 
 
 Ecclesiastical ordinance of Sunday, 
 12. 
 
 Edershcim, Dr., 47. 
 
 Edgar the I'eaceable, 51. 
 
 Edward vi., injunctions of, 225. 
 
 Egbert, Constitutions of, 51. 
 
 Elizabeth, Sunday in the reign of, 
 59 ; injunctions of, 225. 
 
 EUiberis, Canon of, 27. 
 
 England, severe restrictions in the 
 Middle Ages in, 51. 
 
 English Church, formularies of, 55 ; 
 not committed to Sabbatarianism, 
 57. 
 
 English Councils, Canons of, 28, 
 51, 52. 
 
 English Reformation, the, 54 flf. 
 
 English tradition, the, 263. 
 
 Englishman, the average, 155. 
 
 Eplirem Syrus, S., 44, 45. 
 
 Eucharist, sacrificial aspect of the, 
 162, l(i5-175 ; children present at 
 the, 171, 172 ; intention with 
 which offered, 173, 285, 286; at 
 Troas, 16 ; in sub- Apostolic times, 
 20-22 ; a necessary part of Sun- 
 day worship, 24, 2.5, 27, 28, 54, 
 5.5, 102, 1()9-173, 18.3, 184 ; power 
 of the, 287-292 ; a corporate act, 
 166, 167, 175 ff. ; in Georgian era, 
 168, 169. 
 
 Eucharistic Presence, the, 166. 
 
 Eusebius, 29, 30. 
 
 Faith, unsettlement of, 204, 205. 
 Family ties, loosening of, 115. 
 Fasting, 2.55 ; analogy* of, 65 ; neces- 
 
 sar3", 261 ; before Communion, 
 
 191, 192; on Sunday forbidden, 
 
 26. 
 Fathers, the, contrasted with the 
 
 Reformers, 53, 54 ; teaching of 
 
 the, 22, 25, 26, 44, 46, 48, 52. 
 Ferrar, Nicholas, 75, 76. 
 Festivals, multiplication of, 32, 50 ; 
 
 rejected by the sects, 52 ; Sunday 
 
 a festival, 262. 
 First fruits, 140. 
 Formality, danger of, 114, 116.
 
 302 
 
 SUNDAY 
 
 Forty Days, the Great, 14, 252. 
 
 Fourth Commandment, the, 10-12, 
 34, 35, 38, 44, 55-57, 71, 108, 134, 
 138, 140, 144, 145, 264-268. 
 
 Fuller, Church Historj-, 60. 
 
 Games on Sunday, 231, 232, 268- 
 
 270. 
 Geneva, 56, 57. 
 Gladstone, W. E., 35, 36, 48, 98, 
 
 277-279. 
 God, our relation to, 146-149; the 
 
 Rest of, 134, 219, 220. 
 Golf, 231. 
 
 Gore, Bishop, 20, 65, 163, 259. 
 Gregory the Great, S., 52. 
 
 Hacket, Bishop, 27. 
 
 Hamilton, Sir E. W., 36. 
 
 Heaven, preparation for, 214, 215. 
 
 Herbert, George, 249. 
 
 Hessey, Dr., 16, 25, 31, 38, 39, 47, 
 
 53, 54. 
 Heylin, Peter, 61. 
 High Priest, the One Great, 166. 
 Holines.s, need of, taught to Jews, 
 
 163, 164. 
 Holland, H. S., 49, 127, 158, 160. 
 Holy Spirit, the. His indwelling, 
 
 150, 151. 
 Home duties, 248-250. 
 Home life, value of its details, 249, 
 
 2.50 ; lacking in discipline, 257- 
 
 259. 
 Homilies, the Book of, 57, 59, 270. 
 Hooker, Richard, 48, 56, 223, 242, 
 
 243. 
 Hort, Dr., 214. 
 Hospitality on Sunday, 236. 
 Howells, W. D., 4. 
 
 Ideal, need of a high, 116-121. 
 
 Idleness, 221. 
 
 Ignatius, S., 43. 
 
 Ignorance, 155. 
 
 Illingworth, Dr., 43, 138. 
 
 Image, man in God's, 149, 150, 
 
 199. 
 Incarnation, the, sanctifying the 
 
 body, 200. 
 Indifference, 155. 
 Institution of a Christian man, the, 
 
 55. 
 Invalids, 245. 
 Irenseus, S., 22, 48, 
 
 James i., 61. 
 
 .Jerome, S., 26. 
 
 Jesus Christ, His relation to the 
 law, 127 ; His teaching about the 
 Sabbath, 129-134 ; His authority, 
 133 ; demands ethical obedience, 
 133 ; the aim of His teaching, 
 135-138; His method of dealing 
 with men, 137, 154-159; is the 
 centre of His own teaching, 135- 
 137. 
 
 Jewish law, object of its restric- 
 tions, 37, 128 ; its purpose, 68, 
 69 ; our Lord's relation to, 127. 
 
 Johnson, Dr. Samuel, 79, 274. 
 
 Joy, of Sunday, 21-26, 37, 139, 261, 
 263 ; of the Sabbath, 82. 
 
 Justice to self, 198. 
 
 Justin Martyr, S., 21, 22, 43, 48. 
 
 Kalendab, growth of the, 32, 33. 
 Keble, John, 99, 211, 215, 216, 231, 
 
 232, 234. 
 Kina's Book, the, 55, 264-268. 
 Kingdom of God, the, 1.38, 142. 
 Knox, Alexander, 224, 225. 
 
 Laing, Samuel, 56. 
 
 Laity, their share in the Church's 
 
 work, 246-248. 
 Lambeth conference, the, 298, 299. 
 Lang, Bishop C. G., 250, 258. 
 Laodicea, council of, 46. 
 Laud, Archbishop, 62. 
 Leisure to be used, 221. 
 Licensing laws, 123. 
 Liddon, Dr., 136, 179. 226, 229, 236. 
 Life, fulness of, 148-153, 198 ; 
 
 mysteries of, 153 ; the gift of, 
 
 197. 
 Lightfoot, Bishop, 48, 234. 
 Linklater, Dr., 175. 
 Little Gidding, Sunday at, 74-76. 
 Lollards, the, 52. 
 London, east end of, 103. 
 'Lord's Day, the,' 17, 18. 
 
 Macaulay, Zachary, 87. 
 
 Macon, council of, 51. 
 
 Man, his relationship to God, 146- 
 
 153. 
 Martin, Sir Theodore, 98. 
 Mary, the Blessed Virgin, 209. 
 Mass, laity to attend the whole of. 
 
 28. !Scc Eucharist.
 
 INDEX OF S( lUECTS 
 
 303 
 
 Masterman, C. F. G., 217-219. 
 
 Materialism, 2l(;-2r.), 253. 
 
 Middle Ages, Sunday in the, 50-54. 
 
 Milan, edict of, 21). 
 
 Milne, Ker. J. K., 51, 195, 292- 
 
 294. 
 Milligan, Dr., 171. 
 Mind, the, needs rest, 202-200. 
 I^Iiracles of healinj,', 130-133. 
 Moberly, Bishop, 09-71. 
 
 Dr. R. C, 100, 178. 
 
 Modern days, Sunday in, 72-125. 
 Mone^'-maicing, 210. 
 3Iore, Hannah, 82. 
 Morris, Rev. J. B., 44. 
 Mozley. Dr. J. B., 233. 
 Museums, 232, 23G. 
 M3-sterie3 of our religion, 107. 
 
 Neal, Daniel, 59, 02. 
 
 Ncccssari/ doctrine, A, 55. 
 
 Neglect of Sunday, causes of, 113, 
 253 ff . 
 
 'New Puritans,' 82. 
 
 New Testament references to Sun- 
 day, 14-19. 
 
 Newspapers on Snndaj-, 230. 
 
 Nic?ea, 20th canon of, 27. 
 
 Obedience, 255-202. 
 
 Obligations, 178. 
 
 Offertory, the, 21.3. 
 
 Old age, 214. 
 
 Orleans, third council of, 40. 
 
 Overton, Canon, 72, 77, 80. 
 
 Oxford Movement, the, 168. 
 
 Paget, Sir James, 224, 227. 
 Paris, closing of shops in, on Sun- 
 day, 2:58-239. 
 Pascal, 213. 
 Passions, the, 201. 
 Pater, "SValter, 287-292. 
 Patience needed, 259, 261. 
 Patmore, Coventr}', 201. 
 Paul, S., 40, 70. 
 Peabody, Professor F. O., 1.37. 
 Pellicia, 28. 
 
 People, religion of the, 21G-219. 
 Pessimism, 251. 
 Petrobussians, 52, 
 Pharisees, the, 129-1.33. 
 Picture galleries, 232-230. 
 'Pleasant Sunday afternoons,' 157. 
 Pliny, letter to Trajan, 20. 
 
 Poor, the, 153; Gospel must Ije 
 
 preached to, 247, 248. 
 Pofie, the, 239. 
 Porteu.s, Bishop, 81, 82. 
 I'layer Book, the English, 55, 50. 
 Pn-sbyterians, .56. 
 'I'riest,' use of the word, 04, 05, 
 
 272, 273. 
 Priesthood of the Church, the, 246, 
 
 247. 
 Primeval origin of the Sabbath, 11, 
 
 12, 38. 
 
 Princi])loH, importance of, 3-5 ; of 
 Sunday observance, 3.5, 36, 123- 
 142. 
 
 Procter and Frere, 286, 287. 
 
 Prosecutions, 122. 
 
 Protestants in England, specially 
 Sabbatarian, .50. 
 
 Psalter, the, 179. 
 
 J'uritans, their tendency to intro- 
 duce Jewish restrictions, 34 ; 
 Sabbatarianism of the, 56, 00. 
 
 Pusey, Dr., 44, 46. 
 
 QiiET, need of, 141, 203, 253; found 
 in God, 152 ; needs cultivation, 
 206, 207 ; in our Lord's earthlj- 
 life, 208, 211. 
 
 Rabbis, the, 128. 
 
 Rambler, the, 80, 274-277. 
 
 liamsay. Professor "\V. M.. 42. 
 
 Reaction, danger of, 5, 250. 
 
 Reformation, the, 53-58 ; in Eng- 
 land, effect of the, 54 ff. 
 
 Religious books, 220-228. 
 
 Rest on Sundaj-, first mention of, 
 2.3, 29 ; a means to an end, 45, 
 49 ; typical of the eternal rest, 
 
 13, 14, 37, 47-49; needful, 197- 
 281, 270 ; the secondary object of 
 Sunday, 270. 
 
 the main end of the Sabbath, 
 
 45, 40 ; its purpose, 141 ; the 
 necessity for, 202, 294, 295; of 
 (iod, the, 134, 219-220 ; the true 
 meaning of, 220-223 ; no intrinsic 
 merit in, 222 ; latitude allowed, 
 225 ; Mr. Gladstone's views on, 
 278, 279. 
 
 Restlessness, 253 ; in town life, 211 ; 
 of the age, 207. 208. 
 
 Restraints, breaking down of, 2, 
 251-252.
 
 304 
 
 SUNDAY 
 
 Resurrection of our Lord, 15, 22- 
 24, 26, 27, 35, 40, 43, 182, 183. 
 
 Retreat, value of a, 206. 
 
 Revolution, the French, 202. 
 
 Rich, the, 154. 
 
 ' River, Sunday on the', 103, 116, 
 178. 
 
 Robertson, F. W., 69. 
 
 Robinson, Dr. J. Armitage, 195. 
 
 Rossetti, Dante Gabriel, 209. 
 
 Rules, their necessity, 135, 209-2G2. 
 
 Ruskin, John, Sunday in his child- 
 hood, 83-85. 
 
 Russell, G. W. E., 36. 
 
 Russia, Sunday in, 181-184. 
 
 Sabbath, Apostles preaching on, 
 42 ; cessation of, gradual, 38, 39 ; 
 not changed into Sunday, 41 ; 
 our Lord's relation to, 128 ; rela- 
 tive to man's need, 134 ; its 
 philanthropic jnirpose, 143 ; type 
 of the rest of heaven, 47 ; was it 
 pre-Mosaic? 11, 12, 38; a day of 
 joy, 82; rest its main purjjose, 
 45, 46. 
 
 Sabbatarianism, extreme views 
 stated, 10, 11 ; tendencies to- 
 wards, 46, 47, 241, 252, 2.53; 
 growth of, 50, 51 ; opposition to, 
 52 ; of the Puritans, 60 ; why 
 impossible in early Church, 63 ; 
 a right kind of, 62-71 ; analogies 
 for right restoration of, 65, 66 ; 
 how far necessary, 65. 
 
 SiMatismos of heaven, the, 14, 37, 
 47. 
 
 Sacerdotalism, true and false, 177. 
 
 Sacraments and the body, 200, 201. 
 
 Sacrifice, the means of apjiroach to 
 God, 161-164 ; in the Old Testa- 
 ment, 162 ; root idea of, 162-164 ; 
 imperfection of Jewish, 164 ; of 
 the Cross, 164, 165 ; demanded of 
 Christians, 177, 178. 
 
 Sanday, Dr. W., 40, 45, 82, 128, 
 129, 134, 143. 
 
 Sardica, Canon of, 27. 
 
 Saturday evening, 236, 292-294; and 
 Sunday, 43 ; a preparation for 
 Sunday, 51 ; importance of, 195- 
 196 ; observed in Russia as the 
 eve of Sunday, 185, 192. 
 
 Savoy Conference, the, 56. 
 
 Scandal, 239-242. 
 
 School missions, 247. 
 
 Scotland, decline of strict Sunday 
 observance in, 106 ff., 284, 285; 
 in the last generation, 109, 110. 
 
 Scruples, 240-242. 
 
 Self-denial, value of, 243, 245. 
 
 Self-sacrifice, 178, 179. 
 
 Separation, weakness of, 176. 
 
 Servants, 96, 236, 237. 
 
 Service for God, 229 ff. ; for others, 
 142, 243-250. 
 
 Services in Russia, the length of, 
 189 ; hours of, 191. 
 
 Shairp, Principal, 232, 233. 
 
 Shops, Sunday opening of, 106 ff., 
 237-239. 
 
 Sibbes, Richard, 256. 
 
 Simcox, Rev. W. H., 64. 
 
 Social methods insulBcient, 157. 
 
 need of Sunday, the, 229, 230, 
 
 244, 253, 254. 
 
 Solidarity of mankind, the, 230, 
 239. 
 
 Soulsby, Miss, 249. 
 
 Spectator, Addison's, 77, 79. 
 
 Sjjiritual insight, quiet needed for, 
 203, 204. 
 
 Si^orts, The Book of, 61. 
 
 Standing for praj'er on Sunday, 23, 
 26, 27. 
 
 Statutes dealing with Sundaj', I2l- 
 125. 
 
 Stevenson, R. L., 228. 
 
 Sub-Apostolic times, 19 ff. 
 
 Sunday, amusements, see Amuse- 
 ments ; at country houses, 104 ff. ; 
 almsgiving on, 242, 243 ; Apostolic 
 origin of, 13, 15, see Apostolic ; 
 a day for worship, rest, and ser- 
 vice, 141-144; a 'home' day, 
 249, 250 ; a festival, 252 ; and the 
 Resurrection, 182, 183; chief duty 
 of, 24 ; gradual recognition of, 
 19 ; hosi^itality on, 236 ; later his- 
 tory of, 50, 71 ; modern changes 
 in its observance, 1 ; modern de- 
 cline of observance, 101 ff. ; cause 
 of neglect. 111, 112 ; need of en- 
 forcing oliservance of, 28 ; prin- 
 ciples of observance of, 35, 36, 
 126-145, 253; Observance Act, the, 
 122-124 ; observance in America, 
 279-284 ; in seventeenth and 
 eighteenth centuries, 72; in Eng- 
 land since the Reformation, 58,
 
 I x 1) i:.\ () F s[; n,j kcts 
 
 305 
 
 59; need of consideration, 8ff. ; 
 League, the, '2',yi ; Russian namcn 
 for, 18'2, 18.S ; schools, '24") ; services 
 in Russia, IM) tt'. ; statutes dealing 
 with, r^l-l'-'o; tiie teaching of 
 Jesus Christ, i;i4-14r) ; varying 
 theories as to, 10 tf. 
 
 Sunday and Sahbath, 9, 10; evi- 
 dence of the Didachc, 20 ; 
 tendency to confuse, 31^ ; rela- 
 tion to one another, 33-49, 134, 
 135, 25'i ; not held to be con- 
 nected in first three centuries, 
 34. 
 
 'Sundays out,' '-'37, 245. 
 
 Supernatural life, the, 150, 151. 
 
 Swete, Dr. 11. li., 133. 
 
 Swiss haymakers, '.i'Jy. 
 
 Talviot, jMiss Katharine, 274. 
 Teaching, importance of, 159. 
 Terms, fallen into disuse, 63-()5, 
 
 '271-'.'74. 
 Tertullian, 2'i, 43, 48. 
 Theodolphus of Orleans, .52. 
 Time, consecration of a part of, ;")(!, 
 
 6.3, r..o, 66, 140, 141, 145, 243, 
 
 253, 254. 
 Toledo, council of, 28. 
 Town and country, 154. 
 Town life, 211, '2i(>219. 
 Trade on Sunday, 122-125. 
 Traffic on Sunday, 124-125. 
 Trajan, Pliny's letter to, 20. 
 Trench, Archbishop, 220. 
 
 UNSELKISHNEibS, UCCd of, 142-145, 
 
 231, 23'->, 236, 237, 239. 
 
 UUathorne, Archbishop, 150, 151, 
 199. 
 
 Vknn, Rkv. .John, 87. 
 
 Vespers of Saturday evening in the 
 
 East, 18.5. >j 
 
 Victoria, (^ueen, 98. 
 Vocation, needs to be taught, 244, 
 
 247. 
 
 'Waldensks, 52. 
 
 "W'estcott, Bishop, 48, 120, 134, 153, 
 242, 243, 263. 
 
 ' Week-ends,' 237. 
 
 Whitgift, Archbishop, 61. 
 
 Wilberforcc, William, 86. 
 
 IJishop Samuel, '268-'i70. 
 
 Work, the duty of, '220, 221 ; ordi- 
 nary to be avoided on Sunday, 
 2'23. 
 
 AVorship, main purpose of Sunday, 
 19-24, 26-'28, 31, 37, 45, 47, 1.39, 
 141, 144-146 ; the expression of 
 Christian life, 146 ; neglect of, 153- 
 161 ; Eucharistic, 161-175, 285, 
 286 ; its meaning, 160, 161 ; man's 
 special work, 160 ; self-chosen, 
 161 ; a source of power and glad- 
 ness, 168 ; patience in restoring, 
 172 ; varying standards of, 180, 
 181 ; counteracts materialism and 
 restlessness, 253; not to be short- 
 ened, 277, 278. 
 
 York, Sj'nod at, 52. 
 Young, temptations of the, on Sun- 
 day, 235. 
 
 Zahn, 2, IS, 19, 23, 30, 31, 39, 40, 
 47, 51, 53, 63.
 
 TEXTS QUOTED OR REFERRED TO 
 
 I. OLD TESTAMENT 
 
 
 
 PAGE 
 
 S. John iv. 6, 
 
 Genesis i. 26, 
 
 . 199 
 
 23, 
 
 31, 
 
 198 
 
 34, 
 
 iii. 1-6, 
 
 . 255 
 
 42, 
 
 xliii. 3, . 
 
 248 
 
 V. S-18, 
 
 Exodus xxiii. 15, . 
 
 24.3 
 
 17, 
 
 Leviticus xxi. 6, . 
 
 164 
 
 vi. 29, 
 
 2 Samuel xxiv. 24, 
 
 179 
 
 60 ff., 
 
 Psalm xlix. 12, 
 
 . 152 
 
 65. 
 
 1. 5, . . 
 
 161 
 
 vii. 6, 
 
 Isaiah, i. 11, 
 
 159 
 
 viii. 29, 
 
 Ezekiel, xxxvii. 5, 
 
 127 
 
 ix. 14-16, 
 
 xlvi. 1-3, . 
 
 164 
 
 X. 10, 
 
 Micah vi. 3, . 
 
 147 
 
 xii. 24, 
 
 Malachi i. 11, 
 
 286 
 
 24, 25 
 xm. 35, 
 
 IL NEW TESTAME> 
 
 fT 
 
 xiv. 6, 
 xvii. 4, 
 
 S. Matthew v-vii. 
 
 127 
 
 19, 
 
 V. 17, . 
 
 47 
 
 xviii. 34, 
 
 xii. 1-8, . 
 
 129 
 
 Acts i. 3, 
 
 7. • 
 
 134 
 
 ii. 26, . 
 
 9-12, 
 
 130 
 
 42, . 
 
 xiii. 
 
 138 
 
 44, • 
 
 xvi. 6, 
 
 158 
 
 iv. 32, . 
 
 xviii. 19, . 
 
 176 
 
 XV. 20, 28, 29, 
 
 xxiii. . 
 
 37 
 
 XX. 7, . 
 
 S. Mark ii. 23-28, 
 
 129 
 
 7, 12, 
 
 27. . 
 
 134 
 
 35, • 
 
 28, 
 
 
 133 
 
 xxi. 24, . 
 
 iii. 1-4, 
 
 
 130 
 
 Romans i. 16, 
 
 14, 
 
 
 159 
 
 iii. 25, 
 
 ix. 42, 
 
 
 240 
 
 v. 19, 
 
 S. Luke vi. 1-5, 
 
 
 129 
 
 vi. 17, 
 
 6-9, 
 
 
 130 
 
 vii. 12, 
 
 xiii. 10-16, 
 
 
 131 
 
 xiv. 5, 
 
 16, 
 
 
 142 
 
 1 Corinthians i. 2: 
 
 S. John i. 3, . 
 
 
 234 
 
 ii. 2, 
 
 ii. 4, 
 
 
 209 
 
 V. 5, 
 
 23, 24. . 
 
 '. 1 
 
 18, 158 
 
 vi. 15 
 
 306 
 
 
 
 
 19, 20, 
 
 PAGE 
 
 118 
 
 148 
 
 255 
 
 204 
 
 133 
 
 134, 219 
 
 204 
 
 118 
 
 118 
 
 209 
 
 255 
 
 133 
 
 135 
 
 265 
 
 137 
 
 142 
 
 140 
 
 255 
 
 137 
 
 204 
 
 14 
 
 271 
 
 19 
 
 66 
 
 66 
 
 39 
 
 16, 135 
 
 195, 293 
 
 160 
 
 271 
 
 117 
 
 166 
 
 255 
 
 259 
 
 47 
 
 40 
 
 117 
 
 117 
 
 17 
 
 147, 201
 
 TEXTS QU 
 
 U T K D K K K V K II R E I) JO ;Ui7 
 
 
 lACE 
 
 
 fAGE 
 
 1 Corinthia-us viii. 
 
 »>'-' 
 
 ColuHHians iii. i, 
 
 13'J 
 
 13. 
 
 . 239 
 
 1 Thessaloiiiaui) ii. 
 
 10, . 221 
 
 X. 23, 
 
 U2, 'i39 
 
 Hebrews i. 3, 
 
 153 
 
 24, 
 
 . 240 
 
 iii. II. 
 
 48 
 
 xii. . 
 
 . 143 
 
 iv. . 
 
 :'.7 
 
 svi. I, 2, 
 
 K;, 13"), 243 
 
 9. 
 
 4.S 
 
 Galatiaus, iii. iq. 
 
 '■ '.s 
 
 viii. 4, 
 
 04 
 
 28, 
 
 . i;5 
 
 X. 1-4, 
 
 170 
 
 iv. 9-ir, 
 
 40, 273 
 
 1 S. Peter ii. 9, 
 
 130, 140 
 
 10, 
 
 . 273 
 
 2 S. Peter i. 3, 
 
 151 
 
 E|>he8ians, i. 15-18, 
 
 . 203 
 
 iii. 10, 
 
 17 
 
 iv. 1-3, . 
 
 ()2 
 
 18. 
 
 . 203 
 
 Philippians i. 6, 
 
 17 
 
 1 S. John ii. 14, 
 
 . 214 
 
 Colossians i. 9, 
 
 . 203 
 
 •ii- 3. 4. 
 
 151, 2.55 
 
 16. . 
 
 . 273 
 
 iv. 6, 
 
 118, 119 
 
 17. • 
 
 . 234 
 
 Revelation i. 10, 
 
 17 
 
 24, . 
 
 . 177 
 
 17. 
 
 214 
 
 u. 16, 17, 
 
 40, 48, G3 
 
 
 
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 A 2
 
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 BRAI. 
 
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 IN TFfEOLOGICAL LITERATURE. 13 
 
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 IN THEOLOGICAL LITERATURE. 15 
 
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 IN THEOLOGICAL LITERATURE. 
 
 21 
 
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 IN THEOLOGICAL LITERA TURE. 23 
 
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