Part 1

Transcribed from the 1849 Partridge and Oakey edition by David Price.

[Picture: Decorative cover from pamphlet]

THE Chelsea Working-Man’s Sabbath Essay.

~~~~~~

DIVINE MERCY;

OR, THE

TEMPORAL ADVANTAGES OF THE SABBATH.

INTERSPERSED WITH EXPOSTULATORY REMARKS.

* * * * *

* * * * *

BY GEORGE BRYAN, ONE OF THE LATE COMPETITORS FOR THE SABBATH ESSAY PRIZES.

* * * * *

“’Tis not in artful measures, in the chime And idle tinkling of a minstrel’s lyre, To charm His ear, whose eye is on the heart; Whose frown can disappoint the proudest strain, Whose approbation prosper even mine!”—COWPER.

* * * * *

* * * * *

* * * * *

LONDON: PARTRIDGE AND OAKEY, PATERNOSTER ROW; W. F. RAMSAY, BROMPTON ROW, BROMPTON; J. L. POUTER, SLOANE STREET; AND D. ROBERTSON, GLASGOW.

1849

* * * * *

CHELSEA. PRINTED BY T. WILSHER, MANOR STREET.

TO THE RIGHT HON. THE EARL OF HARROWBY, _&c. &c. &c._

MY LORD,

Towards the termination of the year 1847, J. Henderson, Esq., of Park, near Glasgow, a gentleman distinguished for his piety and universal benevolence, offered prizes for the three best Essays on “the Temporal Advantages of the Sabbath, and the consequent necessity of preserving its rest from all the encroachments of unnecessary labour.” In the short space of three months 1045 Essays were forwarded by Working-Men to the Adjudicators. Some time afterwards, ten additional prizes were munificently given by His Royal Highness Prince Albert, in addition to many others which had been previously announced.

One month had elapsed before I was informed of the original intention, and at that period the health of my wife was in a very precarious state, besides which I was myself labouring under great distress of mind. Notwithstanding these evident disadvantages, the subject being congenial to my feelings, I resolved on making an effort to express my individual views respecting the temporal value and importance of the Sabbath-day.

Although unsuccessful in obtaining a prize, there were reasons which induced me to conclude that my Essay, in its original state, maintained a most favourable position amidst the host of its competitors. Since its return to me I have made several material amendments—which I deem it right to acknowledge in justice to the arduous duties of the Adjudicators. Several Inhabitants of Chelsea, who had perused my amended Essay, expressed a desire that it should be printed; and, having since received increased encouragement, I have been induced respectfully to submit it to the ordeal of Christian opinion. It is entirely my own composition, even to its final revision for the press.

It may be necessary for me to inform your Lordship, in order to remove any doubts as to my being a working-man, that I was apprenticed to the late Messrs. Tilling and Hughes, Printers, then of Grosvenor Row, Pimlico; the latter gentleman was a son of the Rev. J. Hughes, M.A., one of the Founders of the British and Foreign Bible Society.

Permit me, my Lord, to express now my heartfelt gratitude for the prompt and kind permission to dedicate the following feeble production to your Lordship. I am aware that it must be very imperfect, but I know that God can impart a blessing even to the most apparently futile means to promote His glory.

I have the honor to be, my Lord,

Your Lordship’s obliged and humble Servant, GEORGE BRYAN.

6, _Little Camera Street_, _King’s Road_, _Chelsea_, _Oct._ 1849.

DIVINE MERCY; _&c._

“God blessed the seventh-day, and SANCTIFIED it.”—GEN. ii. 2.

“Remember the Sabbath-day to keep it HOLY.”—EXODUS xx. 8.

“If keeping holy the seventh-day were only an human institution, it would be the best method that could have been thought of for the polishing and civilization of mankind.”—ADDISON.

Barren and debased must be that man who is insensible to the lovely character and genial influences of the Sabbath-day! It is a day on which the heart, if only susceptible of the ordinary feelings of conviction, must ever beat with the sweetest emotions of gratitude for the many blessings which it confers; for, in whatever condition we contemplate the varied members of society, whether individually or collectively, it is alike beneficial and indispensable. Hence the first dawn of the Sabbath beams with sympathy towards every human creature. To despise such an invaluable boon—by a wilful violation of the beneficent but absolute law of God—is to be utterly regardless of life in this world, and to exhibit no desire to participate hereafter in the blissful joys of heaven!

But we have to consider more especially the temporal advantages to be derived from the Divine institution of the Sabbath. It having been stated, however, that the working classes were willing to be employed on this sacred day for the benefit of themselves and families, and that they were indifferent to the agitation of our question, a few preliminary remarks cannot be considered as irrelevant; but, on the contrary, may fairly be admitted as introductory or collateral arguments in support of our general proposition. We need not enter into any lengthened controversy to prove that the first statement is a mere subterfuge to evade the responsibility of Sabbath desecration, nor do we intend to refer to any speculative opinions as to the causes of the asserted declension, as implied in the second declaration. It will be sufficient to confine ourselves here, as we shall occasionally do throughout our observations, to undeniable facts—not offered in extenuation, but simply to account, if true, for such flagrant and sinful anomalies.

During the last comparatively few years, in consequence of the vast increase in the population, and a more universal extension of knowledge, many great and salutary improvements have been adopted in this country. But notwithstanding this, and all the continued indications of progression, there is much over which the Christian must necessarily deplore. If the once quiet village has now become a populous town, and the busy town a mighty city, it must be admitted, that, while these changes are evidences of the magnitude of our trade, &c., they have also been accompanied by an immense amount of poverty, immorality, and irreligion. {7} It is true also that the swampy level has been elevated and magnificent buildings now occupy its place, still the streams of iniquity flow around them with almost irresistible rapidity. The blessings of education have likewise been very properly diffused—and it is to be hoped that they will be far more extended, and based on a recognition of Christian principles—yet who will deny that there is much in our literature, and more particularly in our minor publications, which subvert the minds of youth, and too often lead them ultimately to entertain sentiments averse to religion, and detrimental to the general interests of society? Utilitarianism is not always associated with Christianity. Again, the Beer Act Bill must ever be regarded as having had a very injurious tendency on the morals of the rural and suburban populations, while the costly edifices in our large towns and cities, for the retail sale of ardent spirits, which have been so unaccountably tolerated and sanctioned by the Legislature, have most direfully increased pauperism and crime. Lastly, the labour performed by a large portion of the working classes has either been oppressive or altogether inadequate to their necessities. Impelled by the current of trade on some days with an impetuosity unknown to former ages, and soon afterwards standing idle for many others on the bleak shore soliciting freight for their fragile vessels of industry—if not carried away by the boisterous waves of intemperance, or rendered incapacitated by previous merciless lengthened hours of labour—the natural sensibilities of many among them even to appreciate the temporal advantages of the Sabbath very often become chilled, and when that blest morn arrives they are frequently enduring the greatest possible privations, or else secretly if not openly working with an activity surpassing the legally appointed days for labour. Exposed to such temptations, or placed in such an uncertain condition, uninfluenced by the rays of heavenly light, they consent to the avaricious demands of their employers, fearful of dismissal from their ordinary toil as a consequence of their refusal, {8} and not unfrequently too become the deluded followers of men who are avowed disbelievers in the truths of Christianity—the blind adherents of what is falsely called Socialism! If, therefore, we have advanced in many respects, it is equally evident that stagnant and putrifying waters are still to be seen, in every direction, which emit a deadly influence over nearly the whole surface of the nation.

It must be obvious then, avoiding all remarks of a political nature, that the present period is well-suited for the consideration of the temporal importance of the Sabbath. Without a _fixed_ Sabbath we should be reduced to a state of imbecility or else inflamed by unnatural excitement, and the greatest disorder would prevail throughout society, {9} which would render us unable to devise means to remove acknowledged evils, and to maintain those laws which are truly valuable and essential. The Sabbath affords a day for entire repose from all worldly cares, so that we may be in a better state, at other times, to devise such beneficial measures as cool deliberation might suggest. The following well-known lines, with the slight alteration of a word, may here be profitably applied:—

“Would you then taste the tranquil scene? Be sure your SABBATHS are serene; Devoid of hate, devoid of strife, And free from all that poisons life.”

Happy would it be for each of us if we possessed more of this necessary serenity of mind, and if all our efforts, whether in connection with politics, science, social improvement, or our daily pursuits, were conducted in strict accordance with the revealed will of God! The latter is an essential without which we can neither enjoy individual happiness or experience national mercies. Past and present events most painfully demonstrate that a country may abound with wealth; that it may be fertile in its productions and possess great resources, and that the philanthropist may gaze with delight on its many noble Institutions; still, if its inhabitants daringly attempt to abrogate the Divine law of the Sabbath, a dark cloud will assuredly be seen that will cast a fearful gloom over the most highly-favoured land. “There is none like unto thee, O Lord; thou art great, and thy name is great in might. Who would not fear thee, O King of Nations! for to thee doth it appertain: forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee.” Jer. x. 6, 7.

We will now proceed more in order with our subject, and, in doing so, it is necessary we should remember that we intend to confine ourselves almost exclusively to “the temporal advantages of the Sabbath to the labouring classes, and the consequent necessity of preserving its rest from all the encroachments of unnecessary labour.” This mode of procedure is in agreement with the contemplated object, viz. to procure from the sons of toil themselves an evidence of the mercy and love of God in commanding one _special_ day in seven to be devoted for rest from labour. To contemplate and enforce the importance of the Sabbath, in a spiritual view, is a duty which is being continually discharged by the Ministers of religion.

1. The Sabbath is indispensable, as a day of rest, both to body and mind; without it neither could be exerted with natural vigour.

The BODY of man, although admirably adapted to perform the varied and arduous duties of life, is nevertheless compared in Scripture to the fading flower and the withering blade of grass. The material from which the Creator formed us, in his infinite wisdom, seems at once to convey an idea of its frailty and tendency to bend downwards, when overcome by excessive fatigue, to its separated component part. This is confirmed by experience, for we know that long continuous labour, without adequate rest, is certain to impair health, and to destroy the body before the allotted period for human existence. The usual hours for repose, excluding the Sabbath, are not sufficient to re-invigorate nature. We need not only to rest on our beds at night, but it is necessary that we should rest at suitable short intervals for an entire day. In thus reasoning, however, let it not be considered as encouraging slothfulness or inactivity in business. Honest labour is an essential duty, the proper discharge of which is incumbent on us as members of the community, in order that we may supply our absolute necessities and procure the conveniences and comforts of life, by doing which we promote the general happiness of mankind. Religion and reason equally enforce it. But slothfulness, or habitual idleness, is not justly attributable to the working classes. True, the number of those who are addicted to intemperance is very great, and it may be said of such that they are indolent men; yet, taking another view of them, they are the most slavish—and they endure more bodily and mental fatigue than any others of the human race—

“Labour dire it is, and weary woe;”

but our remarks have reference only to the excessive labour of the steady, industrious, and persevering man.

This leads us to notice the close connection between the LATE HOUR SYSTEM and SABBATH DESECRATION—a system which has been justly denounced as “reducing man to a state little short of slavery.” When God divided “the light from darkness,” there can be no doubt that one of His merciful objects was to give us an opportunity to obtain suitable repose. Indeed, this is quite evident from many passages of Scripture which we might quote. We will merely select one single sentence from the Psalms, to shew that night work is contrary to the general tenor of the Word of God—“Man goeth forth unto his work, and to his labour, _until the evening_.” Here we see a clear and defined limitation to the hours of labour. To this it may be replied that the altered state of society renders it necessary that men should toil much longer now than in more primitive days. We are perfectly aware that there may be occasional periods, under peculiar circumstances, when this suggestion might be considered conclusive. It is not, however, to the _occasional_ or _accidental_ infringement on an extra hour or two that we object—it is to the _system_ of compelling men, almost habitually, to labour far beyond the period which DIVINE MERCY has evidently intended. Is not this the course pursued in many of our workshops and in various retail trades? It is a well-known fact, as regards the former, that it is a common practice for the same men who have been toiling all the day to continue their labour until a very late hour, if not throughout the whole night, and not unfrequently during the entire Sabbath-day! What must be the melancholy condition of the men and boys employed in such places? The Sabbath is awfully desecrated; the doctrines and precepts of religion are rendered nugatory; public morals are totally disregarded; and the bodies and souls of youth and age are alike sacrificed as victims to the idol of the world—WEALTH! Let us now refer to the indisputable testimony of Dr. James COPLAND, who may be considered as one of the most eminent physicians of the present day, in reference to the latter class:—“It is well-known to medical men that the labour in shops, which extends to fourteen or fifteen hours a day, is the most fruitful source of disease which is furnished in the Metropolis. We are sure to see induced more or less slowly those insidious diseases which undermine the constitution, and which perpetuate themselves to the third or fourth generation. I believe that no less than three-fourths of the diseases to which human life is liable in the Metropolis actually arise from this cause.” What an awful subject does this afford for the serious consideration of masters, parents, and especially the Christian community! Nor is the magnitude of this source of sickness, sorrow, and death, attested and deplored alone by the Medical Profession.

Lord John RUSSELL says, “It is, I think, one of the greatest evils of this country that toil has become so excessive, that all considerations of health—all attention to intellectual improvement, and even all that time which ought to be devoted to spiritual worship—is lost in that excess of labour which the people of this country are compelled to undergo.” Lord ASHLEY, in commending the efforts of “The Metropolitan Early-Closing Association,” {14} likewise most justly asserts, that “the struggle which is taking place at the present time is neither more nor less than a great conflict between materialism and spirituality. It is a struggle between things temporal and things eternal—it is a struggle between the creation of wealth and the objects for which wealth should be created.”

But let us briefly reflect on the melancholy statement made by Dr. Copland, and we shall see that late hours of business inevitably destroy the sacred character of the Sabbath, and cause many to spend it in some of those modes of desecration for which the facilities are now so numerous and so seductive. The Writer of this Essay has two sons who have been brought up to respectable retail trades; the youngest was compelled, some short time since, to attend a shop from seven in the morning until eleven at night, and on Saturday it extended frequently to one, making it nearly two o’clock before he could possibly retire to rest. When he came home, on the Sabbath, instead of being enabled to attend a Church or Chapel, it became absolutely necessary that he should again obtain additional sleep during the greater part of the day, thus completely depriving him of the opportunity to be present in the sanctuary of God. This youth formerly attended the Park Chapel Sabbath School, at Chelsea, and the conviction naturally is that to this iniquitous and baneful cause may be attributed much of the demoralization which is so painfully apparent in many of those who have been similarly instructed.

The present century has unquestionably presented some of the most mournful and singular anomalies which it is possible to conceive. We have seen the rich Indian Proprietor expending large sums of money in this country for general charitable purposes, and devoting his most powerful energies to obtain justice for every British subject, while, at the same time, the winds that howled around him, as he softly reposed on his luxurious couch, echoed an appeal from his more distant fellow-man to be emancipated from the chains of slavery! Nor has the conduct of _some_ employers towards their workmen been less paradoxical, although the nature of their oppression has been of a widely different character. They seem not to understand that there are relative essentials, secondary only to the payment of wages, which it is their duty to encourage and not to oppose. As we shall, however, have occasion to refer to such instances, as we proceed, it is unnecessary now to dilate on them. It will be seen that the inconsistencies to which we allude are subversive to the best interests of masters, and are still more injurious to those they employ—they excite more debasing desires, which unfit them for labour, and they snap asunder the link of confidence and kindly feeling which ought ever to unite them. Alas! how many seem to consider the poor labouring man almost as a mere machine, without a frame susceptible of fatigue, destitute of the least intelligence, and without a soul to be saved!

It appears quite unnecessary further to prove that the seventh-day is absolutely requisite for bodily rest, even were the hours for labour limited universally to a just and natural period. Ask the poor factory children, the domestic servant, the apprentice boy, the mechanic, the men who work in pits and mines, the ill-paid but industrious needlewomen, the tradesman and the shopman, the merchant, the man of literature and science, the senator—nay, ask our august and beloved QUEEN and her ROYAL CONSORT—each will readily acknowledge the vast utility of the Sabbath as an indispensable means to maintain their bodily strength.

“Rest! without thee what strength can long survive, What spirit keep the flame of Hope alive?”—BLOOMFIELD.

All nature is loud in its cries for rest. The powerful horse becomes weary, and treads instinctively into his stable, and the little birds are glad to rest on the slender branches of a tree. It is the universal requirement of all animated creatures.

The MIND, if it is possible to consider it as distinct from the body, equally demands the preservation of the Sabbath. The entire separation of them, however, is impracticable. We all know that it is impossible to proceed advantageously with our daily employment if the mind is not intently fixed on the object of labour. When oppressed, by unremitting exertion, it is deprived of its influence, and cannot effectually govern the actions of the body. It would be, indeed, as absurd to suppose a man could perform his work, under such circumstances, as it would be for him to expect the corn to ripen without the genial influence of the rays of the sun. The supposition is not tenable. Whenever the mind appears to triumph over the body it is caused by violent excitement, passion, or powerful stimulants, which operate on the brain, the organ of the mind, so as to effect temporarily the mechanism of the body, as with those who resort to spirituous liquors, {18} after a hard day’s work, to deaden the depressive sensations produced by subsequent prostration of strength. But this instantaneous relief is only of short duration—it is, in fact, the brain and mind operating conjointly on the body in the same manner, only _at first_ in a less degree, as it does on the maniac! The ultimate effect of a stimulated brain is to corrode and weaken the mind, and, when this is the case, the brightness of its comprehension is at once darkened. We will endeavour to proceed a little further with this very important part of our subject, as drunkenness, by producing a temporary aberration of the mind, is one of the principal causes of the desecration of the Sabbath.