The Complete Testimony of the Fathers of the First Three Centuries Concerning the Sabbath and First Day - J. N. Andrews

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4. But, inasmuch as these two classes, viz., those who maintain the first-day Sabbath, and those who deny the existence of any Sabbath, both appeal to these fathers for testimony with which to sustain themselves, and to put down the first class, viz., those who hallow the ancient Sabbath, it becomes necessary that the exact truth respecting the writings of that age, which now exist, should be shown. There is but one method of doing this which will effectually end the controversy. This is to give every one of their testimonies concerning the Sabbath and first-day in their own words. In doing this the following facts will appear:-- 1. That in some important particulars there is a marked disagreement on this subject among them. For while some teach that the Sabbath originated at creation and should be hallowed even now, others assert that it began with the fall of the manna, and ended with the death of Christ. And while one class represent Christ as a violator of the Sabbath, another class represent him as sacredly hallowing it, and a third class declare that he certainly did 10
violate it, and that he certainly never did, but always observed it! Some of them also affirm that the Sabbath was abolished, and in other places positively affirm that it is perpetuated and made more sacred than it formerly was. Moreover some assert that the ten commandments are absolutely abolished, whilst others declare that they are perpetuated, and are the tests of Christian character in this dispensation. Some call the day of Christ’s resurrection the first day of the week; others call it the day of the sun, and the eighth day; and a larger number call it the Lord’s day, but there are no examples of this application till the close of the second century. Some enjoin the observance of both the Sabbath and the first day, while others treat the seventh day as despicable. 2. But in several things of great importance there is perfect unity of sentiment. They always distinguish between the Sabbath and the first day of the week. The change of the Sabbath from the seventh day to the first is never mentioned in a single instance. They never term the first day the Christian Sabbath, nor do they treat it as a Sabbath 11
Page 1 and 2: THE COMPLETE TESTIMONY OF THE FATHE
Page 3 and 4: that it was thus called by John. No
Page 5 and 6: day; but both deny the doctrine of
Page 7 and 8: systems of law, one being made up o
Page 9: And now the first class respond to
Page 13 and 14: institutions, but always by bringin
Page 15 and 16: the first three centuries make by w
Page 17 and 18: in the view that the Sunday festiva
Page 19 and 20: Lord’s day, but the reader will r
Page 21 and 22: anything unseemly. From this it app
Page 23 and 24: his side by the spear. And again, f
Page 25 and 26: “He gave a plain law to assist th
Page 27 and 28: festival. For inasmuch as the Creat
Page 29 and 30: for the blessings he has bestowed u
Page 31 and 32: If any one of the clergy be found t
Page 33 and 34: Chapter 3 Testimony of the Epistle
Page 35 and 36: Son, coming [again], shall destroy
Page 37 and 38: the seventh day which God sanctifie
Page 39 and 40: Testimony of the Epistle of Pliny P
Page 41 and 42: Testimony of the Epistles of Ignati
Page 43 and 44: Eminent first-day scholars have cal
Page 45 and 46: generally omit. Here are its statem
Page 47 and 48: heretical and pernicious. The reput
Page 49 and 50: Sabbath is that before the passover
Page 51 and 52: on the next Lord’s day he baptize
Page 53 and 54: Notes: 1. Coleman’s Ancient Chris
Page 55 and 56: differs with some already quoted in
Page 57 and 58: and Jesus Christ our Saviour on the
Page 59 and 60: no-Sabbath writer, who used the day
Page 61 and 62:
cruelties unutterable, death and to
Page 63 and 64:
times of Enoch” no one “observe
Page 65 and 66:
pertinently asks:-- Why do you sele
Page 67 and 68:
And he asks if the rite could not b
Page 69 and 70:
the Hebrews to circumcise their mal
Page 71 and 72:
like themselves, or to keep the Sab
Page 73 and 74:
We must, therefore, pronounce Justi
Page 75 and 76:
It is clear, therefore, that he loo
Page 77 and 78:
mankind the necessity of following
Page 79 and 80:
implanted in mankind, that is, by m
Page 81 and 82:
and not a perpetual obligation like
Page 83 and 84:
the Lord’s day, for the reason al
Page 85 and 86:
Irenaeus testify in its behalf to s
Page 87 and 88:
the term Lord’s day instead of fi
Page 89 and 90:
titles is this: “On the Lord’s
Page 91 and 92:
Notes: 1. Against Heresies, b. iv.
Page 93 and 94:
Sunday festival, he makes the follo
Page 95 and 96:
For God has given us a law and holy
Page 97 and 98:
which, according to the Gnostic asc
Page 99 and 100:
y the Hebrews only, but also by the
Page 101 and 102:
preparing for the primal day, our t
Page 103 and 104:
unimportant; but the fact that this
Page 105 and 106:
disposition, according to Clement,
Page 107 and 108:
3. Book iii. chap 9. 4. Book ii. ch
Page 109 and 110:
Chapter 7 Testimony of Tertullian,
Page 111 and 112:
in his estimation; at others he was
Page 113 and 114:
Sabbath, and devote it to ease and
Page 115 and 116:
occurs but once annually; you have
Page 117 and 118:
himself before God, at least in the
Page 119 and 120:
seat, in all the ordinary actions o
Page 121 and 122:
odies likewise, move your lips in t
Page 123 and 124:
But Tertullian next avows his faith
Page 125 and 126:
God first comes to hand to show us,
Page 127 and 128:
disposed of this commandment respec
Page 129 and 130:
seven days, one of which must have
Page 131 and 132:
conclusion is, that from the Sabbat
Page 133 and 134:
The Sabbath was not violated in the
Page 135 and 136:
enjoined - even divine works, which
Page 137 and 138:
the Saviour “did not at all resci
Page 139 and 140:
1. Christ, in determining what shou
Page 141 and 142:
truth, and this completes his words
Page 143 and 144:
solemn festivals, etc.[1] This pope
Page 145 and 146:
ought circumcision to be understood
Page 147 and 148:
which runs, ‘Bear no burden on th
Page 149 and 150:
institution, viz., that the creatio
Page 151 and 152:
For “to keep a feast,” as one o
Page 153 and 154:
the other days were days of busines
Page 155 and 156:
shall present for those who are dea
Page 157 and 158:
himself. And in the same manner as
Page 159 and 160:
11. Chapter 11. 12. On the Jewish M
Page 161 and 162:
For in respect of the observance of
Page 163 and 164:
This father, who was one of Origen
Page 165 and 166:
on the Lord’s day will lead us to
Page 167 and 168:
early part of the second century tw
Page 169 and 170:
Neither dost thou fear the Lord, wh
Page 171 and 172:
Thus, to take an example, after God
Page 173 and 174:
ecause of forgiveness through the S
Page 175 and 176:
Chapter 10 Testimony of Victorinus,
Page 177 and 178:
in his body abolished, although, ho
Page 179 and 180:
colleagues broke the Sabbath - that
Page 181 and 182:
apostolical canon, which declares
Page 183 and 184:
longestablished custom was taken fo
Page 185 and 186:
made, and blessed the seventh day a
Page 187 and 188:
the first day of the week. Of the S
Page 189 and 190:
Thus much for Lactantius. He could
Page 191 and 192:
of apostasy took the lead in the ea
Page 193 and 194:
the events of the third century he
Page 195 and 196:
slip, men should lose the commoditi
Page 197:
8. Book vii. chap 14. 9. Giesler’
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The Complete Testimony of the Fathers of the First Three Centuries Concerning the Sabbath and First Day - J. N. Andrews

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