THE SABBATH. 25 



by Lightfoot, one of their members. On Xovember 13, 

 1644, he records the occurrence of "a large debate" 

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

 the introductory phraseology, the assembly proceeded to 

 consider the second proposition: " 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 jour- 

 nalist, " 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 wor- 

 ship, it was decreed " that all the people meet so timely 

 that the whole congregation be present at the begin- 

 ning, and not depart until after the blessing. That 

 what time is vacant between or after the solemn meet- 

 ings of the congregation be spent in reading, meditation, 

 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, "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 anv other 

 cause, perhaps, so materially contribute to bring about 

 the Restoration." 



From the records of the Town Council of Edin- 

 burgh, Mr. Cox makes certain extracts which amusing- 

 ly illustrate both the character of Sabbath discipline and 



