After Constantine's pretended conversion to Christianity, and the time for the fulfillment of the prophecies had been put off to the year 10000, as previously stated, the hierarchy of the church appealed to the Emperor to give them a Sabbath, and although they knew that the seventh day of the week was the Sabbath of the Old Testament, and that Sunday was the first of the six working days, according to the fourth commandment, their hatred to the Jews for refusing to accept their Christ as the Saviour induced them to have it placed on the first day of the week. Hence that obliging potentate, in the year 321, promulgated the memorable edict, which, found in that Digest of Roman law known as the Justinian Code, Book III., Title 12, Sec. 2 and 3, reads as follows, viz.: "Let all judges and all people of the towns rest and all the various trades be suspended on the venerable day of the Sun. Those who live in the country, however, may freely and without fault attend to the cultivation of their fields lest, with the loss of favorable opportunity, the commodities offered by Divine Providence shall be destroyed." Thus we see that the primary movement towards enforcing the observance of Sunday, or Lord's Day, as the Sabbath, did not originate in a Divine command, but in the edict of an earthly potentate. This edict was ratified at the third council of Orleans, in the year 538; and in order, "that the people might not be prevented from attending church, and saying their prayers," a resolution was adopted at the same time recommending the observance of the day by all classes. From merely "recommending," the Church of Rome soon began to enforce the observance of the day; but, in spite of all her efforts, it was not until the 12th century that its observance had become so universal as to receive the designation of "The Christian Sabbath." Cognizant of the manner in which Sunday was made the Sabbath, Luther issued for the government of the Protestant communion the following mandate: "As for the Sabbath, or Sunday, there is no necessity for keeping it;" see Michelet's Life of Luther, Book IV., chapter 2. Luther also said, as recorded in Table Talk, "If anywhere the day (Sunday) is made holy for the mere day's sake; if anywhere anyone sets up its observance upon a Jewish foundation, then I order you to work on it, to dance on it, to ride on it, to feast on it, and to do anything that shall reprove this encroachment on the Christian spirit of liberty." Melancthon, Luther's chief coadjutor in the work of Reformation, denied, in the most emphatic language, that Sunday was made the Sabbath by Divine ordainment; and in reference thereto John Milton, in reply to the Sunday Sabbatarians, makes the pertinent inquiry: "If, on a plea of Divine command, you impose upon us the observance of a particular day, how do you presume, without the authority of a Divine command, to substitute another in its place?"