THE SABBATH. 25 



kept by Lightfoot, one of their members. On November 

 13, 1644, he records the occurrence of 'a large debate* 

 on the sanctification of the Lord's Day. After fixing 

 the introductory phraseology, the assembly proceeded to 

 consider the second proposition : 4 To abstain from all 

 unnecessary labours, worldly sports, and recreations.' It 

 was debated whether ' worldly thoughts ' should not be 

 added. * This was scrupulous,' says the naive journalist, 

 ' whether we should not be a scorn to go about to bind 

 men's thoughts, but at last it was concluded upon to be 

 added, both for the more piety and for the Fourth 

 Commandment.' The question of Sunday cookery was 

 then discussed and settled ; and, as regards public 

 worship, it was decreed ' that all the people meet so 

 timely that the whole congregation be present at the 

 beginning, and not depart until after the blessing. 

 That what time is vacant between or after the solemn 

 meetings of the congregation be spent in reading, medi- 

 tation, repetition of sermons,' &c. These holy men 

 were full of that strength already referred to as imparted 

 by faith. They needed no natural joy to brighten their 

 lives, mirth being displaced by religious exaltation. 

 They erred, however, in making themselves a measure 

 for the world at large, and insured the overthrow of 

 their cause by drawing too heavily upon average human 

 nature. 'This much,' says Hallam, f is certain, that 

 when the Puritan party employed their authority in 

 proscribing all diversions, and enforcing all the Jewish 

 rigour about the Sabbath, they rendered their own yoke 

 intolerable to the young and gay ; nor did any other 

 cause, perhaps, so materially contribute to bring about 

 the Restoration.' 



From the records of the Town Council of Edinburgh, 

 Mr. Cox makes certain extracts which amusingly illus- 

 trate both the character of Sabbath discipline and the 

 2 



