PALACE***


Transcribed from the [1860s] J. F. Shaw edition by David Price, email
ccx074@pglaf.org

                          [Picture: Tract cover]





                   THE SABBATH AND THE CRYSTAL PALACE.


THE question of Sabbath observance is again brought before the public,
and subjected to a new discussion.  Points which we had considered as
settled, and settled beyond the reach of doubt, are disputed.  A change
of circumstances is stated as requiring and involving a change of views;
and the character which society is assuming in the present day, is said
to justify a revision and reconsideration of the principles by which it
has been previously regulated.  A fresh attack in consequence is made on
an ordinance which, having been accustomed to regard as the security of
our national religion, the source of those streams of life which sanctify
and refresh the souls of our people, we had hoped was secured from
encroachment and curtailment by the law of the land, as well as by the
authority of the word of God.  The attack in this case, as might have
been expected, comes from a different quarter, and is carried on in a
different manner.  It is not with open and avowed enemies that we have to
contest the point, but with professed friends.  Much for which we have
contended on former occasions is conceded now.  In many respects, the
tone, the language, the object of those opposed to us are modified.  The
divine institution of a day of rest is admitted; the beneficent character
of the appointment, its salutary influences, are acknowledged; its
peculiar adaptation to the condition of man is recognised: and the only
subject of dispute would seem to be, the form in which those influences
should be exercised, and the general application of the blessing intended
should be accomplished.

The good of man, the improvement of the labouring classes, the softening
of their character, the refinement of their tastes, the development of
intellect, and the correction of what is low and sensual in their
enjoyments, are named as the objects of pursuit: and no one can hesitate
as to the importance of these points, nor as to the value which all
things lovely and of good report possess in christian estimation.  With a
view to the promotion of these objects, the advantages of a day of rest;
its beneficent influence on the mind as well as the body; its increasing
importance in a state of society like the present; its absolute necessity
when man is exposed to the exhausting circumstances of manufacturing or
commercial life, are admitted,—and not only admitted, but urged with as
much zeal as was ever shown by those who contended for the strictest
observance of the Sabbath in the days of religious controversy.  Surprise
and regret are therefore mixed together, when we find that those who see
the importance of the institution in one sense so clearly, and can
advocate its claims with so much power, should disappoint the
expectations that had been indulged of their co-operation, and should
finally become the assailants instead of the supporters of the principle
we feel bound to maintain.  They see so much in the institution of the
Sabbath that is adapted to the weaknesses and wants of our nature, that
they cannot help acknowledging its necessity.  Under that conviction,
forced upon them by the outcry of the whole creation, groaning and
travailing together in pain, by the testimony of exhausted bodies and
paralyzed intellect, they admit, they assert, as a fact that can no
longer be denied, that the Sabbath was made for man, and accept it as a
merciful provision made by God for the relief and consolation of his
creatures; but as to the specific purpose which it is to serve in respect
of man, as to the way in which the balm is to be used and applied, they
have their own views, and those views they are determined to carry out in
opposition to all that has been established and believed on the subject.
It is clear, then, that we have not gained much by the concessions made
by those who have been induced, under these representations, and with
these views of the ordinance, to admit the divine authority of the
Sabbath.  They have attempted to disarm our opposition by professing to
receive the same truth, while they were introducing views which
superseded its application; and the controversy must now be transferred
from the religious authority of the Sabbath, as a day of rest, to the
form and manner of its observance by those who, on these grounds,
acknowledge its obligation.

The point at issue with our present opponents consists chiefly as to the
manner in which the Sabbath is to be applied.  Its value they admit; its
beneficent effects are acknowledged to be such that its divine authority
can hardly be disputed: but while they argue with us in considering that
the Sabbath was made for man, they differ widely from us as to the way
and manner in which it is to be used, and as to the benefits to be
expected or derived from its observance.  We are compelled, from the
language made use of, to say, that they regard the Sabbath as having been
made for man, much as we believe that it was made for the animals that
are placed under man’s government, and are thus made partakers of his
life of labour.  In consequence, the sort of rest that they anticipate in
the Sabbath for man, differs only from that which is ordained for them,
as the constitution of man differs from that of the brute creation, and
requires a different species of rest, in reference to a different form of
toil.  The rest of the animal is provided for when the exaction of labour
ceases, and natural wants are supplied.  The rest for man, according to
their view, is equally provided for, when liberty is given to body and
mind, and the refreshment that is required by each, in order to supply
the exhaustion that has taken place, is put within its reach.  The
wearied limbs require sleep, the wearied senses quiet; and the first
object is to ensure the repose which the physical frame requires after
its six days’ labour.  In the case of man, however, when repose and quiet
have produced this effect on the body, and the mind, regaining its
activity, looks round for relaxation, there then ensues another
necessity, for there is another want to be provided for; and something
more must be done for the refreshment of the human system than had been
found necessary before.  An effort, therefore, is to be made to supply to
all what seems the universal want of those who labour; and the wearied
mind must have its food and rest, just as the wearied body has had
before, in order to perfect the object for which the Sabbath is
appointed.

It is proposed, therefore, to apply the afternoon of the Sabbath to such
recreations as may refine the taste while they amuse the man, and to
effect an improvement in the general character of our population, by
supplying them with the means of intellectual and innocent amusement
during the interval of leisure.  Among the means of promoting this end,
and with this as one of its avowed objects, public attention is being
drawn to the Crystal Palace erecting at Sydenham, which is, we hear, to
be opened every Sunday afternoon, as offering in a small compass, a
collection of those objects which are most likely to attract the notice
and elevate the tastes of the people.  The energy and talent which are
engaged in carrying out the plan of this magnificent undertaking, leave
no room for doubt as to their success.  It is easy to imagine that such
an assemblage of the wonders of nature and art will never have been
presented to the public in modern days, or presented under such
favourable circumstances.  The immense size of the building contemplated,
we are told, will admit of the introduction of all the wonders of
tropical vegetation, combined with copies of the finest works of art.
The whole world is to be laid under contribution to complete the interest
of the scene, and things which we have only heard and read of, are to be
offered to the inspection of the multitude.  Models of machinery,
specimens of workmanship, the trophies of the skill of our own people,
and of foreign nations, are to be presented for examination and study,
that the exhibition may be made as profitable and instructive, as it must
be interesting and attractive.

It is not easy to state too highly the amount of innocent and elevating
amusement that may be derived from such a combination of objects.  The
knowledge slowly gained by books will be here anticipated by what is
seen.  A few hours spent in the Palace, with an intelligent guide, may
teach more than had been learnt in months of study; and what is of more
consequence, those who never would have learnt anything from books, may
here gain much from seeing; and a spirit of inquiry may be kindled in
minds which had resisted every other mode of teaching.  We are assured,
also, that the exhibition is to be kept as free from the ordinary cause
of evil, as it is unexceptionable in its original design.  No liquor of
an intoxicating kind is to be sold there.  Order and propriety of
behaviour will be maintained by the officials; and the freedom of access
is to be general, and every indulgence afforded to intelligent curiosity;
no deviation will be permitted from the rules laid down at first.

It is not without a pang that we proceed to disperse this brilliant
vision, and to show the danger that lies concealed under this specious
and captivating project.  But let it be at once said, that the objections