In France, where the week was restored by Napoleon I. in 1806, the Sunday has not yet wholly recovered its former status as a day of rest; hut efforts have lately been made by both clergymen and laymen to convince the people of the advantage of suspending all but necessary labor upon it. Among the advocates of this reform are P6rennes, Gaume, and Mullois, who, however, discountenance the austerity of the Puritans. In Switzer land, Mellet, the pastor of Yvorno, is the author of a clever treatise on Sunday and the Sabbath, of which there is an English translation (Loud. 1056). Bred a Sabbatarian, he was converted to the Dominical view by reading Dwight's Sabbatarian Disco/PM on the Perpetuity of the Sabbath, a doctrine still upheld by the "evangelical" party in Switz erland.
Of late years the bearing of geological discovery on the interpretation of the Hebrew narrative of the creation, and consequently on the Sabbath controversy, and, in particu lar, on questions arising out of the discrepance between the two copies of the fourth commandment, has been largely discussed. See GENESIS; DECALOGUE. Into the merits of this and other disputed points it is impossible to enter here; but, in 'concluding the present.historical sketch, it may be allowable to express the satisfaction with which we observe that, notwithstanding the wide diversity of opinion as to the authority of the Lord's day and the manner in which it may and ought to be spent, almost all agree in esteeming it highly as a civil institution at least, and in wishing to defend it from the intrusion of business as far as the public good will allow.—For additional information anti discussion, see (on the Sabbatarian sick' Holden's Christian Sabbath (Lond. 1825); Report from the Select Committee of the House of Commons on the Obs. of the Sabbath-day (sir A. Agnew's committee), Aug. 6, 1832; Jordan's Scriptural Views of the Sabbath of God (Loud. 1848); 31'Crie's Memoirs of Sir A. Agnew (Edin. 1850); Pirret's Ethics of the Sabbath (Edin. 1855); Fairbairn's Typology of Scripture (3d ed. Edin. 1857); J. Gilfillan's
Sabbaths Viewed in the Light of Reason, Revelation, and History, with Sketches of its Litera ture (Edin. 1861): and (on the Dominica' side) Arnold's Sermon's, vol. iii. (Loud. 1844), and his Life by Stanley, 5th ed. vol. i. p. 364, and vol. ii. p. 206; Neale's Feasts and Fasts (Lond. 1845); sir W. Domville's Examination of the Six Texts commonly adduced from the New Testament in Proof of a Christian Sabbath (Lond. 1849); Bengstenberg on The Lord's Day, translated by J. Martin (Loud. 1853); F. D. Maur ice's Sermons on the Sabbath-day (Loud. 1853); R. Cox's Sabbath Laws and Duties (Edin. 1853); Domville's Inquiry into the supposed Obligation of the Sabbaths of the Old Testament (Lond. 1855); Sunday the Rest from Labor, by a Christian (Loud. 1856); Dr. W. F. Hook on The Lord's Day (Lond. 1856); Time and Faith (Loud. 1856); Alford's Greek Testament with Commentary (Lend. 1856-61); F. W. Robertson's Sermons, 1st and 2d series (Lone'. 1856); Baden Powell's Christianity without Judaism (Lond. 1857); Reichel's Lord's Day not the Sabbath (Dub'. 1859); W. Logan Fisher's Hist. of the Institution of the Sabbath-day, its Uses and Abuses,_ 2d ed. (Phila. 1859); Dr. J. A. Hessey's Sunday; its Origin, History, and present Obliga tion, being the Bampton lectures for 1860; and the Edin. Review for Oct., 1861, p. 535. Of the British Seventh-day Baptists the principal works are those of Brabourne (1632), F. Bampfield (1677), Cornthwaite (1740), and Burnside (1825). The Roman Catholic doctrine respecting the Lord's day is amply stated in The Catechism of the Council of Trent (1567), Part III., pp. 351-357, 391-403 of the English trans'. (Lond. 1852). As to all shades of opinion, see R. Cox's Literature of the Sabbath Question (2 vols. Edin. 1865). Proudlion's work, above referred to, is entitled De la Celebration die Dimanche Conside'ree sous les Rapports de l' Hygiene Publique, de la Morale, des Relations de Famille et de Citg (Paris, 1850).