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At a GOUNCiL held at "Bojlon Septemh. 8* i6jo.

|Hc Council taking into their ferious Confideration the low eftate of the Churches of God throughout ihc World > and the increafc of Sin and Evil amongft our fclvc^^ Gods hand following us fon the fame 5 Do thcrcibrc Ap^oiiu the Twtr-oid cvvcmfttitw this inftant Sepembtr to be a Day of Publick Huoiiliadon throughout this Jurifdidion, and do coKimend the fame to the fc vera! Churches, Eldcrj, Minifters and People, folemnly to keep it accordingly : Her:by prohibiting all Servile work on that day.

Bv the Council^

fd^E^on Secret.. 4

THE

FAST AND THANKSGIVING DAYS

OF

NEW ENGLAND

BY

W. DeLOSS love, Jr., Ph. D.

BOSTON AND NEW YORK HOUGHTON, MIFFLIN AND COMPANY

1895

Copyright, 1895, By W. DeLOSS LOVE, Jb.

All rights reserved, 7f 3 3 «^

The Riverside PresSy Cambridge^ Mass.^ U. S. A. Electrotyped and Printed by H. O. Houghton and Company.

TO

MY FATHER

WBOSB XJTB HAS KXXMPUFISD THB YIBTUS OP

HONK8T HUMIIJTT

AND

MY MOTHER

WHOSE OHKERFUL PIXTY HAS BESN A 80NO OP

THAKKSGIYIIVO

THIS VOLUME IS INSCRIBED

WITH PIUAL APPBCriON

PREFACE.

Reader, this book aims to place before you the historical facts relating to the Fast and Thanksgiving days which the Fathers of New England have trans- mitted to their children. You will see how religiously they esteemed these institutions, and how rigorously they observed them, but it has not been our purpose to plead for their restoration. We have rather sought to exhibit the pious purpose, persevering courage, and honest faith of those good men, which surely are as worthy of regard as their oaken chests, spinning-wheels, and warming-pans, and to show how these days, though changed in outward form, may still survive, the Fast through the reverence of the churches, and the Thanksgiving through the fellowship of the family circle. Thus, though the days of old seem like antique shapes, we may have the life, and in this we shall best honor the Puritan fore- fathers.

Herein you will find set forth the conditions lead- ing to the adoption of the Fast and Thanksgiving system in New England, in place of the holy days of the Church of England, the circumstances under which it was developed, and the reasons for its de-

vi PREFACE,

cline. It is also seen in operation and is illustrated in successive chapters, which tell the story of promi- nent periods, the days being thus found in their proper historical setting. Many appointments could not be particularly mentioned in the text, but the student is furnished with the data relating thereto in the Calendar and the Bibliography, without which the volume would be incomplete, and he may pursue the study at his pleasure. It has seemed hardly worth while to continue this record later than the year 1815, since the dates have generally followed the established custom in each State, and the sermons printed have had so little reference to the days. Still, the practice itself is traced down to the present time, the history of the Thanksgiving Day closing with its adoption by the nation, and that of the Fast Day with what seems to us a fair statement of the problem as yet imsolved in several States.

The application of the inductive method to histori- cal studies, while it is scientific, has some disadvan- tages. In this instance it has demanded an exhaustive search to recover all the days observed ; and though no pains have been spared in this work, doubtless others will be added to the list. The antiquary can now tell at once whether or not a date, which he may find in some bit of manuscript, is recorded elsewhere. It is not probable, however, that any additions will modify the conclusions arrived at as to the origin of annual appointments, a subject which coidd only be thoroughly treated by the inductive method.

PREFACE. vu

We acknowledge with gratitude the courtesy which has permitted the necessary search in the Libraries consulted. They are enumerated in connection with their collections of broadside proclamations and printed Fast and Thanksgiving sermons, many of which are exceedingly rare. The uniform kindness of their Librarians has made the work a pleasant task to the author, and we venture to hope the result may be of some assistance to them. To Hon. J. Ham- mond Triunbull, LL. D., we are indebted for his notes on the " Wolcott Note-book," and to Hon. Charles J. Hoadly, LL. D., for the use of his col- lection of proclamations and other assistance. Ac- knowledgment is made for data furnished from im- printed manuscripts. The work would never have been attempted except for an interest kindled by the resources of the Connecticut Historical Society ; it could not have been accomplished without the use of many treasures in the possession of the American Antiquarian Society and the Massachusetts Historical Society. To these our thanks are rendered, and es- pecially to Hon. Samuel A. Green, M. D., the Li- brarian of the latter, whose personal interest has urged to completion this study, which has engaged vacation hours and odd moments.

W. D. L.

Hartford, Conn., September 18, 1894.

CONTENTS.

CHAPTER I.

PAOB

THE HOLY SEASONS OF THE CHURCH.

Christianizing Heathen Festivals in England. The Multitude of Holy Days. Equality of the Sabbath and Saints' Days. Re- view of Early Laws. The Burden put upon Labor. Dese- cration of the Lord's Day. The "Book of Sports." " May Games ' ' allowed on ajl Holy Days. Reformation demanded.

Irreligious Keeping of Christmas Day 11

CHAPTER n.

THE FEASTS OF CHRIST.

The Early Puritans willing to retain Christmas, Good Friday, and Easter in the Calendar. Refugees at Zurich. An At- tempt to abolish Saints' Days. Its Failure in the Convocation of 1562. Origin of the Proposal to keep the "Feasts of Christ." Zurich and Geneva. The Second Helvetic Confes- sion. — Views of English Bishops opposed by Queen Elizabeth.

Pressure for Conformity. Field and Wilcocks their " Ad- monition to the Parliament." Thomas Cartwright. Genevan System adopted by the Non-conformists 28

CHAPTER III.

FAST AND THANKSGIVING DAYS IN ENGLAND.

The Puritans influenced by the Bible. Their Doctrine of Divine Providence. Statement of their Position. Special Days early appointed in England. Guy Fawkes's Day. Prac- tice under the Commonwealth. The Westminster Directory for Public Worship on the Manner of Observance. Reaction inEngland. The Twenty-ninth of May, 1660 40

CHAPTER IV.

THE FASTS OF THE EXILES.

1595-1620.

Separatist Churches. Robert Browne's Belief and Practice. Reformed Churches in Holland. Henry Ainsworth and his

5 CONTENTS.

Flock at Amsterdam. John Smyth. The Scottish Church at Eotterdam. Hugh Peter. Thomas Hooker's Declaration as to " Holy Days and Fast Days." General Agreement in keep- ing Occasional Days. John Robinson his Church observe Fasts at Ley den. A Farewell Feast at the close of a Fast Day. Similarity to the Dutch Custom. A Family Gathering of the Pilgrims 54

CHAPTER V.

THE HARVEST FESTIVAL AT PLYMOUTH. 1621.

Influence of a New Environment. The Forefathers give thanks to God. An Anxious Seed-Sowing. New England's Wed- ding Feast. Winslow's Account. A Harvest Festival and not a Puritan Thanksgiving. Significance of the Occasion. The " Bill of Fare." Supposed Relation to the " Feast of In- gathering."— The Harvest Home of England. An Inspira- tion of the Pilgrims 68

CHAPTER VI.

SHOWERS OF BLESSING. 1623.

The Thanksgiving Service of the Church of England different from the Thanksgiving Day. The Puritan System in Opera- tion. — Misfortunes at Plymouth in 1622. A Hopeful Plant- ing. — Six Weeks of Drought. The Governor appoints a Fast Day. The Englishman's God sends Gentle Showers. A Public Thanksgiving. Dates of these Occasions determined.

Subsequent Customs in the Plymouth Colony 78

CHAPTER VII.

THE SEA-FASTS OF TWO VOYAGES.

1629-1630.

Various Shades of Non-conformity. A Preference for Certain Days of the Week. Higginson's Voyage. Fasts at Salem. Fellowship of Plymouth. The Days Winthrop kept at Sea.

A Thanksgiving in all the Plantations. The Institution established 91

CONTENTS. 3

CHAPTER Vin.

THE 0BDEBIN6S OF DIVINE PROVIDENCB IN THE BAY COLONY.

1631-1635.

Simple Fare of the Fathers. Threatened with Starvation. Winthrop's Foresight and the Relief Ship. Subsequent Mis- fortunes. — A Drought. A Welcome to Margaret Winthrop.

Praying for Ministers. Days observed on account of Af- fairs in Europe 102

CHAPTER IX.

A FAST SERMON IN COURT.

1635-1640.

Deference paid to "Men of Quality." Social Conditions. Ar- rival of Henry Vane. John Cotton and Ann Hutchinson. A Fast Day to further Peace. The Offensive Sermon. Wheel- wright is banished. Cotton has a Day of Humiliation, and a Snowstorm arises. A Lesson in the Virtue of Demo- cracy 114

CHAPTER X.

THE BIVER PLANTATIONS.

1635-1640.

A Providence at Windsor. Early Hardships. Religious As- pects of the Pequot War. Commemoration of the Victory. First Thanksgiving Day of Connecticut October 12, 1637. A Fast at Windsor and its Story. John Warham's Sermon.

October Thanksgivings of 1638. Thomas Hooker's Dis- course.— Humiliation "for England and the Sickness in the Bay." The Great Flood and its Warning. A Thanksgiving Appointed by the General Court. Connecticut's First Harvest Festival 129

CHAPTER XI.

TEARS FOR OLD ENGLAND. 1640-1660.

Commotions in England. A Summer Fast Day. William Hooke's Sermon. Attitude of New England. The Date of Hooke's Second Sermon shown to have been April 14, 1642.

CONTENTS.

\ Allies in the " BatteU of Antichrist." Subsequent Fastings. A Notable Thanksgiving in behalf of England. Tempting Providence. " The Christian Commonwealth." Making Ready for the Restoration 147

CHAPTER XII.

DUTCH CUSTOMS IN NEW NETHERLAND.

1643-1664.

The Dutch observed Fast and Thanksgiving Days. Their Holy Seasons. First Congregation at New Amsterdam. William Kieft and his Humiliation. A Thanksgiving for Peace. Features of the Observance. " Fasting, Prayer, and Thanks- giving Days." Later Occasions. A Study in 1653. An Annual Thanksgiving proposed. Influence of these Practices in the Adoption of the National Thanksgiving 162

CHAPTER Xm.

PESTS, PLAGUES, AND PRODIGIES.

1640-1670.

Supposed Degeneracy of New England and Consequent Calami- ties. — Droughts. Blasting of Crops. Visitations of Cater- pillars. — Locusts. The Hand of God in Sicknesses. Prodigies portend Evil. Meaning attached to the Appear- ance of Comets. Samuel Danforth's "Astronomical Descrip- tion " A Fast-Day Sermon. " God's Controversy with New England " 177

CHAPTER XrV.

Jacob's trouble in the wilderness.

1675-1676.

November Thanksgivings after Dark Days. Outbreak of King Philip's War. The People humble themselves. Ominous Signs. Fastings fail to wdn Divine Favor. Massachusetts omits the Thanksgiving Day. The Tide turns. An Early Thanksgiving Broadside. Joseph Rowlandson keeps the Day a Family Incident. Connecticut's Course of Thanks- givings.—The 17th of August, 1676, at Plymouth did it commemorate King Philip's Death ? Arrival of the " Levia- than's Head " at the Close of the Religious Service 192

CONTENTS. 6

CHAPTER XV.

THE REFORMATION FASTS.

1675-1680.

A Backslidden Israel. Increase Mather and the Reformation Laws. James Fitch follows the Early Practice at Hartford.

" Renewal of Covenant " adopted by Mather. Part taken by Children in the Exercises. Mather's Earnest Exhortation.

Covenanting Fasts. The ** Reforming Synod " sustains Mather^s View. His Proclamation. Covenants employed.

Results of the Movement 205

CHAPTER XVI.

THK CONFLICrr OF AUTHORITIES.

1684-1692.

Anthority for Appointments primarily vested in the Churches. Ministers write the Proclamations. Gradual Transfer of Au- thority to the State. A Troublesome Question who shall order a Thanksgpiving ? It becomes a Party Issue. Revival of Interest in English Holidays. Andros censures the Minis- ters for assuming Autliority. Increase Mather remembers it.

Andros makes Obnoxious Appointments. Old Customs restored 221

CHAPTER XVIL

THE ANNUAL 8PRINQ FAST AND THE AUTUMN THANKSOIVINO.

1620-1694.

Presumption against the Annual System. Erroneous Opinions.

*- When did the Thanksgiving Day become Annual ? Eccle- siastical and Civil Authority in Plymouth Colony. Annual Appointments developed in Connecticut. Massachusetts. When did the Fast Day become Annual ? Practice in Plymouth Colony. Elarly Adoption in Connecticut. Massa- chusetts prefers Occasional Fasts. Her Spring Fast Annual since 1694. Old and New System 239

CHAPTER XVIII.

THE WITCHCRAFT FASTS.

1692-1696.

Private Fasts at Salem kindle Fanaticism. The Preaching of Samuel Parris. A General Fast at a Critical Time. Atti-

; CONTENTS.

tude of the Ministers. Cotton Mather's Sermon. He relies on Fasting and Prayer. A Convocation of Ministers to check the Prosecutions. Effect of the Bill. Cotton Mather's Re- jected Proclamation. Samuel Sewall's Confession 256

CHAPTER XIX.

THE JUDGMENTS AND MERCIES OF INDIAN WARFARE.

1688-1713.

Prayers for Soldiers gone forth to War. Several Expeditions.

Captain Church's Successes are greeted with Humiliation.

Attacks upon the Frontier Settlements. Appointments in New Hampshire. Assault on Deerfield. " Clouds return after the Rain." A Court Fast. 111 News and a Rain- bow.— "Hammering out" a Proclamation on account of Peace 270

CHAPTER XX.

THE TERROR OF THE LORD.

1727-1755.

The Divine Voice in Earthquakes. Surprise of a Sabbath Night. Startling Effects. A Call to Prayer in Boston. Cotton Mather's Warning to a Terrified Audience. Lecture Fasts. Religious Impressions produced. Earthquake of 1755. Changed Conditions. The Excitement soon subsides.

A,Scientific Explanation 285

CHAPTER XXI.

THE CONQUEST OF CANADA.

1744-1749. 1755-1760.

Reinforcements and Humiliations. Expedition against Louis- burg. Earnestness in Prayer. Rejoicing over a Victory. Historical Sermons preached. War against the Eastern In- dians.— Thanksgiving for the Pretender's Defeat. "Salva- tions of God in 1746." The Hostile Fleet scattered. Campaigns of 1755. All the Colonies keep Fasts. Thanks- givings for the Reduction of Cape Breton and the FaU of Quebec. Religious View of the War 299

CONTENTS. T

CHAPTER XXII.

SPELLS OF WEATHER.

1717-1749.

Predictions of the Almanac. Has the Climate of New Eng- land moderated ? The Blizzard of 1717 and its Consequences. Churches turn to Fasting and Prayer. Homiletic Use of the Storm by Eliphalet Adams. The Extreme Drought of 1749. Manuscript Fast Sermon by Thomas Prince. His Thanksgiving Sermon. Prevailing View of Divine Chastise- ments 314

CHAPTER XXm.

THE AMEBICAN REVOLUTION.

1765-1783.

"Civil and Religious Liberties." The Stamp Act. Feeling among the Ministers. Thanksgivingfs for the Repeal. Loy- alist Proclamations in Massachusetts. The Boston Port Bill. Governor Gage refuses to order a Fast and the Ministers set a Day. Patriotic Preachers. Connecticut Fasts on the IDth of April, 1775. Appointments by the Continental Congress. Eleazar Wheelock keeps the Wrong Day. Subsequent Days observed. The First Continental Thanksgiving. After Many Days a Thanksgiving for Peace 328

CHAPTER XXIV.

THE GOOD FRIDAY FAST IN CONNECTICUT.

1795-1797.

Liberal Sentiment in Connecticut. Good Friday Fasts in New Hampshire. Attitude of Episcopalians. Washington sets a Thanksgiving in Lent. Disregard for the Day in New Lon- don.— "The Churchman's Apology" by Bishop Seabury. He objects to Fasts in Easter Week. The Difficulties ex- plained in a Reply. Governor Huntington sets the Fast on Good Friday in 1795. A Protracted Controversy. Governor Wolcott's Appointments. The Good Friday Fast established in 1797 347

8 CONTENTS.

CHAPTER XXV.

THE POLITICAL FAST IN MASSACHUSETTS.

1789-1799.

Religious, Historical, and Political Fast Days. Position and In- fluence of the Clergy. They are drawn into Politics. Samuel Adams's Proclamation omits Mention of the Federal Government. David Osgood's Sermon. Federalist Ministers in Massachusetts. Reply to Osgood. Political Sermons of February 19, 1795. Misfortunes of a Democrat. Sermons ' as Campaign Documents. Jedidiah Morse arraigns the II- luminati. Ministers denounced. The sjequel 362

CHAPTER XXVI.

THE PROCLAMATIONS OF POLITICAL PARTIES.

1811-1815.

Practices in the New England States. Character of Proclama- tions. — Governor Gerry's Partisan Paragraph. He is cen- sured by Rev. Elijah Parish. The Governor replies. Po- litical Preachers stigmatized in a Proclamation. Election Day. The Federalists have an Opportunity. Governor Strong's Proclamations condemned. National Appointments on Account of the War 379

CHAPTER XXVII.

THE DEVELOPMENT OF THE NATIONAL THANKSGIVING DAY.

Extent of the Observance in the United States. A Cherokee Proclamation. Early Acceptance of the Institution by the Indians. Forces making for its National Adoption. The Principle of Union. Influence of Appointments by the Conti- nental Congress. First National Thanksgiving Day December 18, 1777. Congress discusses the Subject in 1789. Early Presidential Appointments. The Civil War. An Annual Harvest Festival since 1863 395

CHAPTER XXVIII.

LAWS AND CUSTOMS.

Fast and Thanksgiving Days regarded as Sabbaths by the Fathers. Early Laws and Subsequent Modifications. Cus-

CONTENTS. 9

toms pertaining to Fast Day. The Harvest Festival devel- oped by Home Life. Growth of the Feast. An Ideal New ^ England Thanksgiving 410

CHAPTER XXIX.

THE PRINTER AND THE PROCLAMATION.

Rarity of Broadsides. Transmission of the Written Order. Printing becomes Necessary. First Printed Proclamation of Connecticut in 1709. Early Massachusetts Broadsides. Their Appearance. The Seal. Provincial Broadsides. Proclamations during the American Revolution. Present Style in Massachusetts dates from 1784. Many Printers in Connecticut. Press of William Bradford. Early Broad- sides in Other New England States 430

CHAPTER XXX.

THE RETURN TO THE CHRISTIAN YEAR.

Fast Day abolished in Massachusetts. Patriots' Day. How ^ the Change was brought about. Observance of Good Friday left to the Churches. Influence of the Action in Massachu- setts. — Conditions in Connecticut. The Good Friday Fast a bond of Christian Unity. General Acceptance of the Proposal to keep ''The Feasts of Christ." 446

Addenda. A Thanksgiving on the Arrival of the Pilgrims . . 457

Abbreviations 460

Some Sources of Information 461

Calendar 464

Bibliography 515

Index of Bibliography 599

General Index 603

FACSIMILE ILLUSTRATIONS.

PAaa A Fast Day Proclamation of 1670, being the earliest New England broadside proclamation known . Frontispiece

A Proclamation for the Thanksgiving Day in the

Massachusetts Bay Colony, June 29, 1676 . . . 200

A Proclamation for the Fast Day in Connecticut, June 29, 1709, being the first broadside proclamation printed in the Colony 432

UNIVERSITY

THE FAST AND THANKSGIVING DAYS OF NEW ENGLAND.

CHAPTER I.

THE HOLY SEASONS OF THE CHURCH.

When Gregory the Great, in the year 596, dis- patched Augustine on his mission to Ethelbert, king of Kent, he sent with him the ecclesiastical observances of the Roman Church. The policy adopted in dealing with the customs of the Anglo-Saxons was that of substituting some Christian festival for a heathen feast, allowing much in the pagan manner of celebrat- ing it to remain, " to the end that," as that Pope ex- pressed it, " whilst some gratifications are outwardly permitted them they may the more easily consent to the inward consolations of the grace of God." ^ Thus it was, that many barbaric customs and ceremonies were invited to attach themselves to Christian festivals. In niunerous instances the former were altered only in purpose, and that after the lapse of years. The Saxons, in common with many of the northern na- tions, had their Yule-feast at the winter solstice, which was doubtless even then hallowed in sim wor- ship by fhe fiery sun-wheel and the blazing Yule-log. They had the festival of Easter, many believe, about the vernal equinox, and probably also a celebration at

1 Bede, b. 1, c. 30.

12 FAST AND THANKSGIVING DAYS,

the summer solstice. Around their temples they built for themselves huts of the boughs of trees and there held high carnival. These and other pagan observ- ances being permitted, the Christian calendar easily obtained recognition, and thereafter the holy seasons of England were ordered by the Catholic Church, with such additions as local saints might suggest, and under certain regulations enacted by English kings and bishops.

It is first of all necessary to obtain some conception of the extent and evils of the system which the Puri- tans opposed, as that was the reason why they rejected it and substituted their fast and thanksgiving days.

A lamented master of the historical literature of the time. Dr. Henry M. Dexter, has given us, in his description of "the darkness and the dawn," a sum- mary as to holy days, which we cannot do better than quote. He says, " On more than one quarter of the secular days of the year it [the church] forbade all persons over twelve years of age to taste food until three o'clock in the afternoon, besides prohibiting all to eat on the eves of most festival days. On the other hand it set aside nearly one half of the year on various pretexts as festival time. And when it is re- membered that on all these holy days the people were compelled to attend church under severe penal- ties, it will be seen how great was the tax put thus upon the industry of the land." ^ This, however, does not fully state our case, for the primary objection of the Non-conformists was to the desecration of the Lord's Day, which had come about through its equal- ity with saints' days, as the tyranny of the church re-

^ Congregationalism as seen in its Literature^ p. 26.

THE HOLY SEASONS OF THE CHURCH. 13

acted to the permission of labor and recreations during holy seasons. They contended most strenuously for the Sabbath, which they found it impossible to rescue from abuses except by rejecting other ecclesiastical festivals, which, in themselves, they would have been willing to retain.

Let us briefly trace the growth of these evils by an examination of the civil laws relating to holy seasons. Perhaps the first English law on the subject was that of Ina, king of the West Saxons, A. D. 693, which forbade working on the Lord's Day. '' If a master obliges his slave to work on the Lord's Day, he shall pay thirty shillings fine, and the slave be set free; but if the slave presumes to work without his master's order he shall be flogged, or purchase exemption by a fine. A freeman guilty of the like offense is either to lose his liberty or pay sixty shillings. A priest in- curs a double penalty." ^ In the canons of the Coun- cil of Berkhampsted, A. D. 697, which, by the bye, note the holy season as continuing from sunset of Saturday to sunrise of Monday, there is a provision against traveling on the Lord's Day ; and the same was repeated by the Council of Clovishoff, A. D. 747, under the Archbishop of Canterbury, and was implied in the constitutions of Egbert, Archbishop of York, A. D. 749. It will be noticed that these laws apply only to the Sabbath. But Alfred, A. D. 887, when he prescribed a double penalty for thieving, included in the prohibition Christmas and Easter. A few years later, A. D. 906, when Edward the Elder made a treaty with Guthriun, not only was trading forbidden on the Lord's Day, but working on that or any other

^ Spelman, Concilia, i. 183.

14 FAST AND THANKSGIVING DAYS,

feast day. This was the law : " The Dane who trades on the Lord's Day shall forfeit the article and pay a fine of twelve pence. The Englishman shall pay thirty shillings. The freeman who does any work on any feast day shall be reduced to servitude or pay a fine." 1 These same laws were in force in the time of Canute, A. d. 1032, and he revived the penalties which several Saxon bishops had omitted. We may infer that holy seasons were then very strictly re- garded from the fact that, throughout most of this period, laws, either of Frankish or Roman origin, were in existence against huntings, banquetings, " idle stories and talkings," songs, dances, standing at the corners of the streets and in the open places, " the profane canticles of the Gentiles," games and " devil- ish mimicries." Surely these Saxon Blue-Laws were equal to anything ever enacted in New England. At- tendance was required, not only upon the services of the Sabbath, but upon matins, mass, and vespers. Ec- clesiastical usages which were early in vogue were en- joined by the civil law, such as abstinence from food and marriage ceremonies. It was the treaty above mentioned which stipulated that " if a freeman shall break an appointed fast by taking food he shall be subject both to a fine and the penalty of the violation of the law," and this applied to the Lenten fast, Ember days, and all other appointed fasts.

Furthermore, these holy seasons were judicial holi- days, and had been so since the treaty of Edward, which said, "Let there be no trials, neither let any one be sworn on feast days or the appointed fasts." The increase of such days in the time of Canute and

1 Spelman, Concilia^ i. 391.

THE HOLY SEASONS OF THE CHURCH 15

under Edward the Confessor indicates very clearly the tendency toward an extension of holy seasons.^ In the main these early laws continued on the statute- books throughout the Norman period of English his- tory. William the Conqueror was quite content to leave the ecclesiastics to themselves and reenact the laws of Edward the Confessor. The same is true of the early Plantagenet kings. During the reign of John, however, there was a general revival in the ob- servance of holy seasons. It was furthered by a celestial mandate said to have been found on Mount Golgotha in Jerusalem, which an abbot brought to England preaching a crusade against popular viola- tions of holy times. Such a revelation could not but make a more powerful impression on the people of that age than the laws themselves. It enjoined the keeping of Sunday and the festivals of the saints under penalty of showers of stones and hot water, ravenous beasts, and final destruction by pagan hordes, from which they had only been kept by the prayers of the most holy mother Mary. Such a movement furnishes conclusive evidence of this im- portant fact that, in the twelfth century, the reaction against the bondage of ecclesiasticism had attained considerable proportions. The early Saxon laws, originally designed to secure the sanctity of the Sab- bath, had been applied first to Christmas and Easter and afterward to all the festivals and fasts of the church, and these had been so multiplied that the people were compelled by the necessities of agricul- ture or trade, and their natural craving for amuse- ments, to establish their markets even on the Lord's

1 See Feasts and Fasts, E. V. Neale.

16 FAST AND THANKSGIVING DAYS.

Day, no more sacred in their practices than saints' days, and upon all holidays to indulge in diversions hostile to attendance upon church services. We are able also to understand the struggle of the thirteenth and fourteenth centuries between the ecclesiastics and this laxity among the people. The church set herself against labors of the most trivial character. Attend- ance at markets on holy days was denounced under the threat of anathemas. But in the end, the people, who could not lessen the days, so far influenced the church that labor and recreations were tolerated.

The Reformation began in the sixteenth century. To put the matter in a few words, the situation forced an amelioration of the condition of the people. Sov- ereigns like Henry VIII. and EUzabeth sought to bring it about by repealing the statutes or tolerat- ing markets and shows during holy seasons. Some of the Puritans staked their hopes on a revision of the calendar. These movements accomplished much, at least in an economic reform, but they did not rescue the Lord's Day from its sacrilege. This the Dissent- ers did by distinguishing it from other holy days, which at last they were compelled to reject altogether.

When Henry VIII. assumed the supremacy of the church, he abolished aU those feasts or holidays wliich came in harvest time, and certain others. He declared that the number of hoHdays had become so excessive that it was prejudicial to the commonwealth, not only increasing idleness, but resulting in the destruction of crops " in not taking th' oportunitie of good and se- rene wheather offered upon the same in time of har- vest." i An attempt was also made to decrease the 1 Wilkins, Concilia, iii. 823.

THE HOLY SEASONS OF THE CHURCH 17

popular veneration of the saints, but customs genera- tions old could not be so easily uprooted. However, his reign was an economic success, and it prepared the way for the retention of the Christian calendar in the Church of England.

Edward VI., though he entered more into the true spirit of the Reformation, made substantially no alter- ation in the calendar, which he republished in the Book of Prayer. There was a tendency toward a less strict observance of festivals, the Lord's Day being classed with the rest. In the preamble to his act of 1552, setting forth " The Booke of Common Prayer," it was enacted that it shoidd be " lawfid to every hus- bandman, labourer fisherman and to all and every other person of what estate, degree or condition he be, upon the holy days aforesaid in harvest, or any other time of the year when necessity shall require, to la- bour, ride, fish or work any kind of work at their free wills and pleasures." Thomas Fuller, in speaking of the fact that the Lord's Day was included with other holy days in the injunctions of Edward VI., takes oc- casion to thank God that the Reformation was progres- sive. It was so in the Church of England, and he judges with partiality who ascribes all the honors of subsequent reforms to the Non-conformists. Various attempts were made by churchmen to restore the sanc- tity of the Sabbath. For instance, during Elizabeth's reign a measure was tlu^own out for the postponement of fairs and markets from Sunday to the next working day. Similar legislation was attempted in the reign of James I., but was imsuccessful. As for Elizabeth, she did not restore the act of Edward VI. which Mary had repealed. She was disinclined to follow either of

18 FAST AND THANKSGIVING DAYS.

them, and more willing than they to tolerate labor and amusements. She even by a distinct act placed the Lord's Day and saints' days on the same footing.^ Her reforms pertained principally to conduct during time of service. She refused to check the desecration of the Sabbath by revels, sports, and the like, which ran high during her reign; indeed, she encouraged them.2 Had she adopted the more liberal and reli- gious measures proposed by her own bishops, the outcome might have been different. But she vacil- lated, and when undecided did nothing. And all the while the Non-conformist sentiment was increasing in strength, conceived and nurtured as it was in antag- onism to this equal regard for the Sabbath and saints' days.

Such being the state of affairs in the reign of James I., we cannot be surprised either at the appearance of his " Book of Sports," or the sensation which it made. It happened in this wise : In the summer of 1617 the king was journeying homeward from Scotland, where his stay had not been altogether agreeable, for the Presbyterians were not at all incKned to coincide with his views on Episcopacy. Perhaps he had not been pleasantly impressed with their strict observance of Sunday, and was the more willing to encourage a laxity in accord with his own practices.^ The royal company were indeed having a jolly time of it, travel-

1 1 Eliz. c. 2.

2 Gibson, Codex Juris, etc., pp. 236, 242 ; Wilkins, Concilia, iv. 255 ; Neal, Hist, of Puritans, i. 390, 391 ; Cardwell, Documentary Annals.

^ Upon one occasion, when James was in Scotland, he appointed on a Saturday a feast for the following Monday for the entertainment of two French ambassadors. The ministers of Edinburgh on the Sabbath made that Monday a fast. The Phenix, ii. 295.

THE HOLY SEASONS OF THE CHURCH. 19

ing by easy stages, hunting in the forests, entertained at sumptuous banquets, and amused by the players and musicians who formed a part of the king's suite. Thus they came to Lancashire, where the Papists, who were quite numerous, made his visit the opportunity for complaining that they were much oppressed by the prohibiting of their amusements on the Lord's Day after divine service. James was in the right humor to grant their petition, which he did the more readily in the hope of winning the popish recusants. Four days thereafter he gave his petitioners a fair example of the Sabbath observance which he favored. We learn from the private journal of one Nicholas Asshe- ton tha^i the programme for August 17 was as fol- lows : " Hoghton. Wee served the Lords with bis- kett, wyne and jeUie. The Bishopp of Chester, Dr. Morton, preached before the King. To Dinner. About 4 o'clock there was a rush-bearmg and Pipeing afore the King in the Middle Court. Then to supp. Then, about 10 or 11 o'clock a Maske of Noble- men, Knights, Gentlemen, and Courtiers, afore the King in the middle round in the garden. Some Speeches ; of the rest dancing the Huckles, Tom Bedlo and the Cowp Justice of the Peace." ^ The royal license was at once abused, so that the king, on the 24th of May, 1618, was led to issue his "Decla- ration concerning Lawfull Sports," hoping to correct the unwarranted disturbance of worship, and at the same time allay the excitement which had been occa- sioned. It is sufficient to quote a single paragraph to show what amusements were permitted : " Our plea- sure Hkewise is. That, after the end of Divine Service,

1 The King's Book of Sports, L. A. Govett, p. 33.

20 FAST AND THANKSGIVING DAYS.

Our good people be not disturbed, letted or discour- aged from any lawfull recreation, Such as dancing, either of men or women. Archery for men, leaping, vaulting, or any other such harmlesse Recreation, nor from having of May Games, Whitson Ales, and Mor- ris-dances, and the setting up of May-poles, and other sports therewith used, so as the same be had in due and convenient time, without impediment or neglect of Divine Service : And that women shall have leave to carry rushes to the Church for the decoring of it, according to their old custome." Bear and bull bait- ing, which were practiced on other days, were forbid- den on Sundays, a law, by the way, which was not enforced. To win the right to indulge in the above sports, one had only to attend service in the morning. It does not appear that the " Book of Sports " was com- manded, to be read in the churches ; some read it and others did not. But it was interpreted as the future law of the Sabbath. The Puritans, including many worthy ministers of the church which called the king the " defender of the faith," were greatly incensed. The royal prerogative was found to be fighting hor- nets with straw in most desperate fashion. Not until the damage had been done, and it was too late to re- pair it, did the king see his mistake. The Pilgrims were already preparing to spread the white sails of the Mayflower for the voyage to the western world. Thousands of their Puritan brethren had become weary of the struggle to establish their ideals in Eng- land and were ready to follow them. And so the sane- tity of the New England Sabbath was born.

The amusements allowed in the " Book of Sports " give us some conception of the provocation which our

THE HOLY SEASONS OF THE CHURCH. 21

forefathers liad. Dancing is prominently mentioned, from which cause it was called the " Dancing Book." The word gave license to many dances of an athletic character, such as sword-dancing and rope-dancing, performed by traveling joculators, of which Strutt gives a very full description.^ But promiscuous dances of men and women are primarily meant, and these were very popular at that time. The court of King James, where Buckingham was facile princeps in the art, had set a fashion for which the peasantry had a gi*eat Uking, but in which they quite neglected courtly manners. The pillow on which " Joan " and "John Sanderson" were accustomed to kneel, and offer salutations as they were welcomed to the " prinkimi-prankum " dancers in the ring, was vastly more popular than the hard floor of the parish church.2 Some of the prevailing immodest customs would scarcely bear recording. Dances were often the screen of rioting and drunkenness even in the churchyard.

" The priestes, and clerkes to daunce have no shame ; The frere or monke in his frocke and cowle Must daunce, and the doctor lepeth to play the foole."

No religious person could witness such scenes, follow- ing hard upon the most solenm ritual of worship, with any complacency. Archery was originally ordered by law in each parish as a military exercise. The plea of desecration alone was raised against it, and the same may be said of " leaping " and " vaulting." It was claimed that such sports dissipated Sabbath-day impressions.

1 Strutt's Sports and Pastimes^ c. 5.

2 Brand's Popular Antiquities, Bohn, ii. 162.

22 FAST AND THANKSGIVING DAYS.

The "May games" often appear in early New England history as the particular aversion of the forefathers. They stood for much in the way of im- moral practices. We may fitly give Philip Stubs's own description, found in his '^ Anatomic of Abuses : " " Against Maie day, Whitsunday, or some other time of the year, every parish, towne, or village, assemble themselves, both men, women, and children ; and either all together, or dividing themselves into companies, they goe some to the woods and groves, some to the hills and mountaines, some to one place, some to another, where they spend all the night in pleasant pastimes, and in the morning they return, bringing with them birche boughes and branches of trees to deck their assemblies withal. But their chief est jewel they bring from thence is the Maie-pole, which they bring home with gi*eat veneration, as thus they have twentie or fourtie yoake of oxen, every oxe hav- ing a sweete nosegaie of flowers tied to the tip of his homes, and these oxen drawe home the May-poale, their stinking idol rather, which they cover all over with flowers and hearbes, bound round with strings from the top to the bottome, and sometimes it was painted with variable colours, having two or three hundred men, women, and children following it with great devotion. And thus equipped it was reared with handkerchiefs and flagges streaming on the top. They strawe the ground round about it, they bind green boughs about it, they set up summer halles, bowers and arbours hard by it and then fall they to banquetting and feasting, to leaping and dancing about it, as the heathen people did at the dedication of their idoUs." The " May games " played about

#t^"

THE HOLY SEASONS OF THE CHURCH. 23

this fantastic symbol of the goddess Flora are too numerous for recital. ^ Puritan indictments were not always just, though doubtless the charges brought against the immorality of the season were believed by them. It could hardly have been true, as Thomas Hall said in his ''Downfall of May-Games," that ^^\^ none but " ignorants, atheists, papists, drunkards, ^ ^ swearers, swash-bucklers, maid-marrions, morrice-dan- cers, maskers, munmiers, May-pole stealers, healths drinkers, gamesters, lewd men, light women," and the like observed the festivities of the May Day. But it is beyond dispute that in the main the accusation was true. And these May games were allowed on the Sabbath as upon the most solemn festival days. It was Latimer who went once to a certain church to preach on a holy day and found the good people all gone a Maying and the church locked. In the first " Admonition to the Parliament," 1571, the minister is represented as hurrying through the service because '' some games are to be played in the afternoone, as lying for the Whetstone, heathenishe dauncing for the ring, a Beare or a Bull to be bayted