"Whilst the Christians of Palestine, who kept the whole Jewish law, celebrated of course all the Jewish festivals, the heathen converts observed only the Sabbath, and, in remembrance of the closing scenes of our Saviour's life, the passover (1 Cor. 5:6-8), though without the Jewish superstitions, Gal. 4:10; Col. 2:16. Besides these the Sunday as the day of our Saviour's resurrection (Acts 20:7; 1 Cor. 16:2; Rev. 1:10), #hê kyriakê hêmera#, was devoted to religious worship."--_Giesler's Ecclesiastical History_, vol. i. sect. 29, edition 1836. Sunday having obtained a foothold, see how the case stands in the second century. Here are the words of Giesler again:-- "Both Sunday and the Sabbath were observed as festivals; the latter however without the Jewish superstitions therewith connected."--_Id._ vol. i. sect. 52. This time, as Giesler presents the case, Sunday has begun to get the precedence. But when he gives the events of the third century he drops the Sabbath from his record and gives the whole ground to the Sunday and the yearly festivals of the church. Thus he says:-- "In Origen's time the Christians had no general festivals, excepting the Sunday, the Parasceve (or preparation), the passover, and the feast of Pentecost. Soon after, however, the Christians in Egypt began to observe the festival of the Epiphany, on the sixth of January."--_Id._ vol. i. sect. 70. These three statements of Giesler, relating as they do to the first, second, and third centuries, are peculiarly calculated to mark the progress of the work of apostasy. Coleman tersely states this work in these words:-- "The observance of the Lord's day was ordered while the Sabbath of the Jews was continued; nor was the latter superseded until the former had acquired the same solemnity and importance, which belonged, at first, to that great day which God originally ordained and blessed.... But in time, after the Lord's day was fully established, the observance of the Sabbath of the Jews was gradually discontinued, and was finally denounced as heretical."--_Ancient Christianity Exemplified_, chap. xxvi. sect. 2. We have traced the work of apostasy in the church of Christ, and have noted the combination of circumstances which contributed to suppress the Sabbath, and to elevate the first day of the week. And now we conclude this series of testimonies out of the fathers by stating the well-known but remarkable fact, that at the very point to which we are brought by these testimonies, the emperor Constantine while yet, according to Mosheim, a heathen, put forth the following edict, A. D. 321, concerning the ancient Sunday festival:--