THE SABBATH. 17 



taught without it.' Calvin repudiated 'the frivolities 

 of false prophets who, in later times, have instilled 

 Jewish ideas into the people. Those,' he continues, 

 1 who thus adhere to the Jewish institution go thrice as 

 far as the Jews themselves in the gross and carnal 

 superstition of Sabbatism.' Even John Knoy who 

 has had so much Puritan strictness unjustly laid to his 

 charge, knew how to fulfil on the Lord's Day the duties 

 of a generous, hospitable host. His Master feasted on 

 the Sabbath day, and he did not fear to do the same on 

 Sunday. ' There be two parts of the Sabbath day,' 

 says Cranmer : ' one is the outward bodily rest from 

 all manner of labour and work ; this is mere cere- 

 monial, and was taken away with other sacrifices and 

 ceremonies by Christ at the preaching of the gospel. 

 The other part of the Sabbath day is the inward rest or 

 ceasing from sin.' This higher symbolism, as regards 

 the Sabbath, is frequently employed by the Keformers. 

 It is the natural recoil of the living spirit from the 

 mechanical routine of a worn-out hierarchy. 



Towards the end of the sixteenth century, demands 

 for a stricter observance of the Sabbath began to be 

 made probably in the first instance with some reason, 

 and certainly with good intent. The manners of the 

 time were coarse, and Sunday was often chosen for their 

 offensive exhibition. But if there was coarseness on 

 the one side, there was ignorance both of Nature and 

 human nature on the other. Contemporaneously with 

 the demands for stricter Sabbath rules, God's judg- 

 ments on Sabbath-breakers began to be pointed out. 

 Then and afterwards c God's Judgments ' were much in 

 vogue, and man, their interpreter, frequently behaved 

 as a fiend in the supposed execution of them. But of 

 this subsequently. A Suffolk clergyman named Bownd, 

 who, according to Cox, was the first to set forth at large 



