Jones and Benedict agree with Robinson in rejecting the idea that the Waldenses received these names from their shoes. Mr. Jones held, on the contrary, that they were given them because they did not keep the Romish festivals.[894] Mr. Benedict favors the view that it was because they kept the seventh day.[895] But let us now see who they are that make these statements respecting the observance of the Sabbath by the Waldenses, that Robinson alludes to in this place. He quotes out of Gretser the words of the historian Goldastus as follows:— “Insabbatati [they were called] not because they were circumcised, but because they kept the Jewish Sabbath.”[896] Goldastus was “a learned historian and jurist, born near Bischofszell in Switzerland in 1576.” He died in 1635.[897] He was a Calvinist writer of note.[898] He certainly had no motive to favor the cause of the seventh day. Gretser objects to his statement on the ground that the Waldenses exterminated every festival; but this was the most natural thing in the world for men who had God’s own rest-day in their keeping. Gretser still further objects that the Waldenses denied the whole Old Testament; but this charge is an utter misrepresentation, as we have already shown in the present chapter. Robinson also quotes on this point the testimony of Archbishop Usher. Though that prelate held that the Waldenses derived these names from their shoes, he frankly acknowledges that MANY understood that they were given to them because they worshiped on the Jewish Sabbath. This testimony is valuable in that it shows that many early writers asserted the observance of “the Saturday for the Lord’s day” by the people who were called Sabbatati.[899] In consequence of the persecutions which they suffered, and because also of their own missionary zeal, the people called Waldenses were widely scattered over Europe. They bore, however, various names in different ages and in different countries. We have decisive testimony that some of these bodies observed the seventh day. Others observed Sunday. Eneas Sylvius says that those in Bohemia hold “that we are to cease from working on no day except the Lord’s day.”[900] This statement, let it be observed, relates only to Bohemia. But it has been asserted that the Waldenses were so distinct from the church of Rome they could not have received the Sunday Lord’s day from thence, and must, therefore, have received it from the apostles! But a few words from D’Aubigné will suffice to show that this statement is founded in error. He describes an interview between Œcolampadius and two Waldensian pastors who had been sent by their brethren from the borders of France and Piedmont, to open communication with the reformers. It was at Basle, in 1530. Many things which they said pleased Œcolampadius, but some things he disapproved. D’Aubigné makes this statement:—