had never been discussed in any other country, and could never have arisen in England if the Jews had been allowed to remain, but having been expelled for three hundred and sixty-five years, they simply conformed to the view taken by the government, the Church clergy, the learned and elite, and like the Seventh-day Baptists the Jews changed their day of worship.

This question is a serious matter for the pious Jews, and I would suggest that our Jewish brethren should search up their own data. They have one which was compiled by their own Rabbins at a time when their ancestors met for worship on the Sunday-Sabbath. Just see if this era A. M. begins on Sunday or Monday as the first day.

The belief of Christendom is, that Monday was the day when God said: "Let there be light, and there was light" (see Leo Ep. p. 1030 and Justin's Apology, p. 662), and the Christians got this belief from the Asiatic fasting Jews. Acts xx 7 was an Assyrio-Catholic assembly or an Asiatic synagogue, and the lighting of "many lights" was to memorialize the first day of Creation with the breaking of bread, and Easter eve was the night of nights, which was believed to be the first night in the cycle. However, while the Jews computed like the Christians, with the eve, they began with the lunar month Tishri or September, the tradition they follow states that the world was created on the first day of this month, i. e., Newmoon-day, a word that has cradled Monday into existence to denote the first day of the week, but the Jews celebrated the feast of Creation at the end of the Creation week, i. e., on the seventh day, i. e., on Sunday, and their Sabbath lamp, which contains seven cotton wicks, denotes the seven days of Creation. The feast of the first Creation day of the Assyrio-Catholic Church still survives in the Roman Catholic Church, and the custom of lighting "many lights" is a part of the mass, and was moved back when the vigils were discontinued, and this accounts for the "altar lights" now in the churches during the day time.

A converted Israelite once asked the question, "What advantage hath the Jew?" and answered it by saying: "Much every way. Chiefly because unto them were committed the oracles of God." Now the Jews have not lost the oracle, they simply did not consult it when they met for worship on Friday eve, for if they had they would never have met for worship on that day and designated it the Sabbath. However, the villagers and commonality who had not heard of the Tewkesbury Jew still believed that Sunday was the

seventh day, but no one could prove it.

The next place of worship opened on Saturday was Pinner's Hall near Broad Street. Francis Bamfeld was the first pastor of the Seventh-day Baptist Church, and being one of the divines who was unable to conform to the act of uniformity of A. D. 1662, he spent most of his time in prisons. Upon his rele ise he formed a church at Pinner's Hall, A, D. 1681. Edward Stennett became the pastor in A. D, 1686-9 and Joseph Stennett A. D. 1690 to 1713. He was the author of the well-known hymn

"Another sixdays' work is done;

Another Sabbath is begun:

Return my Soul unto thy rest;

Revere the day that God has blessed."

And the next church was built in Mill-yard, Goodman's Fields. London E., A. D. 1693, and destroyed by fire A. D. 1790. The church was rebuilt the same year. The church that first met at Bull Stake Alley removed to Mill-yard, Goodman's Fields. The first pastor was Doctor Chamberlain.

Then followed John James.

"In the person of John James we have a noted instance of martyrdom for nonconformity, and for obedience to the Sabbath. October 19th, 1661, while Mr. James was preaching at the meeting place in Bull Stake Alley, he was arrested, tried, and committed for a time to Newgate prison, then sentenced to be hanged at Tyburn. near Hyde Park, and while still alive to have his entrails drawn ar d his heart taken out and burned; his head to be taken off, and placed first on London Bridge, and afterward set up on a pole in Whitechapel, opposite to the meeting place in Bull Stake Alley; his body to be cut into quarters, and a quarter placed on each of four of the seven gates of the city.

Mr. James gained great sympathy and respect for his devotion and submission to God. On the day of his execution he was bound to a sled, and drawn through the slush of the streets to Tyburn, where he spoke with great power, and prayed with such fervency that the hangman would not execute the full tenor of the sentence, but in compassion permitted him to become fully dead before he was drawn and quartered. In other respects the sentence was executed. His quarters were exposed on four of the gates, supposed to be the four nearest to the meeting place, namely, Aldgate, Bishopsgate, Moorgate, and Aldersgate. What became of the fragments of the body is not known, but God will reward this faithful martyr when the souls beheaded for the witness of Jesus and the word of God (Rev. xx) shall come to life and reign with Christ." Sabbath Memorial, p. 184.

The Rev. W. M. Jones gave me a photograph of John James on his way to Tyburn, and we produce it on opposite page.

Henry Soursby was the next pastor, then John Maulden, John Savage, Robert Cornthwaite, Daniel Noble, William Slater, William Henry Black and W. M. Jones. This gentleman held the pastorate until the chapel went into other hands. We take the following from the Sabbath Memorial:

"Change of Address. Correspondents will please note that our address is no longer 15, Mill Yard, Leman Street, but 56, Mildmay Park, London, N.

That ancient site, Mill Yard, purchased by our people in 1689, was on the 19th of June, 1885, delivered into the hands of the London, Tilbury and Southend Railway Company, who, with the Blackwell versus the Great Eastern Railway, are now literally engulphing it. Henceforth our church's rallying point will be (so soon as the new chapel can be built) at 56, Mildmay Park, which is easily reached by train from Broad Streeet or by tram from Moorgate Street." Sabbath Memorial, p. 511.

However, the new church was never built. The General Baptists put in a claim that the purchase money should go to them, and after a legal battle they won the day. It appeared that the church had been supported by the revenue from lands that had been left for the support of Sabbatarian churches. The General Baptists maintained that their churches were Sabbatarian and that they kept the Sabbath, and so the Seventh-day Sabbatarians lost their case to the great disappointment of Mr. Jones and his little flock.

However, while Pinner's Hall has ceased to exist as a meetingplace for worship, it having been turned into a solicitor's office and Mill Yard demolished to make room for railway improvements, the following is a list of the places where the Saturday-Sabbath congregations meet: "Aberystwith, Berkenhead, Clones, Grimsby, Kettering, Keynsham, Commercial Street and Holloway, London; Natton, Southampton, Ulcerby, Wellingboro." Sabbath Memorial, p. 620.

We will now notice the writers: Thomas Broade, of Oxford, A. D. 1621, wrote a reply to Doctor Bownde's work, "The First Day is not the Seventh." He says:

"I have much mervailed, wherefore some must nedes haue the Lords day be the 7th, so contrary to the Scriptures who terme it the first of the weeke in two places: and at the mouth of two witnesses we would thinke, this matter should be established. But it seemeth, as Isaac said, Jacob have I blessed, & he shal be blessed. so they thinke; God blessed the 7th day, and it must be blessed: wherefore vnless

the Lords day come to be the 7th, it is not blessed and sanctified. But they should consider that God did not blesse the dav, because it was the 7th; had he, then were it some reaon. that the name and blessing should still goe together: but now, he blessed the day, because he had rested therein. and if these two may be sundered, much more the other. What God hath put asunder, let not man ioyne together, Lords day and seventh day: it will not procure them a blessing to goe about in such sort to maintaine the trueth. If their doctrine can otherwise be maintained, I desire them in Christs name, that they would: if their doctrine cannot otherwise be maintained, I admonish them in the feare of God to teach such doctrine, as may. Were it once receaved that wee must sanctifie the 7th day; and they, neyther by Scripture, reason, nor Fathers can proue, that the day we doe now sanctifie, is the seventh: will it not come to passe, that we shall fall back to the Lewes day? The Scripture is against them, and that in two places, Acts xx, I Cor. xvi. Reason is against them: for if the Iewes Sabbath vntill the change were the 7th, how should the next day be the seventh also? the name seventh hath reference to other dayes going before: shall one and the same day bee the seventh of one weeke, and the sixth of the next weeke? Finally, by this answere, as by the former, the word seventh should be taken in one sence in the beginning of the commandment, and in another afterward: for after it is said and rested on the seventh day. Here by seventh day must needs be meant one certain day: no man will say, that God rested on the day, we no now keepe holy [i. e. first day]. Againe, if by seventh day Ex. xx, any day be meant, as well as Saturday: by first day Act xx, why shall not any day be meant as well as Sunday? But not to stand longer hereabout: this last answere cannot stand without the overthrow of God's weeke: that it may be receaved, God had need to make the world againe." Sabbath Memorial, p. 555.

Theophilus Brabourne, who wrote "the two scandalous books," recanted, and quietly conformed to the Church of England, until the Inquisition of the Star Chamber was demolished, when he again took up his pen and wrote two other works advocating the Saturday-Sabbath. The one in A. D. 1654 and the other in A. D. 1657, and the writers who took the same view were Edward Brerewood in A. D. 1630; James Ockford, A. D. 1642; Edward Fisher, A. D. 1652; Edward Stennett, 1658. Thus at the end of Cromwell's rule we have as many as nine works advocating the Saturday-Sabbath, and by far, a greater number written to overthrow them. The reader who wants to pursue this list can find them in Cox's Sabbath Literature in 2 volumes, 1875.

The Editor of the American Tract Society has given a reprint of Doctor Bownde's and Doctor Heylin's works on the Sabbath, and in