The reasons offered by the early fathers for neglecting the observance of the Sabbath show conclusively that they had no special light on the subject by reason of living in the first centuries, which we in this later age do not possess. The fact is, so many of the reasons offered by them are manifestly false and absurd that those who in these days discard the Sabbath, do also discard the most of the reasons offered by these fathers for this same course. We have also learned from such of the early fathers as mention first-day observance, the exact nature of the Sunday festival, and all the reasons which in the first centuries were offered in its support. Very few indeed of these reasons are now offered by modern first-day writers. But some of the fathers bear emphatic testimony to the perpetuity of the ten commandments, and make their observance the condition of eternal life. Some of them also distinctly assert the origin of the Sabbath at creation. Several of them moreover either bear witness to the existence of Sabbath-keepers, or bear decisive testimony to the perpetuity and obligation of the Sabbath, or define the nature of proper Sabbatic observance, or connect the observance of the Sabbath and first day together. Let us now hear the testimony of those who assert the authority of the ten commandments. Irenæus asserts their perpetuity, and makes them a test of Christian character. Thus he says:— “For God at the first, indeed, warning them [the Jews] by means of _natural precepts_, which _from the beginning he had implanted in mankind_, that is, by means of _the_ DECALOGUE (_which, if any one does not observe, he has no salvation_), did then demand nothing more of them.”[661] This is a very strong statement. He makes the ten commandments the law of nature implanted in man’s being at the beginning; and so inherited by all mankind. This is no doubt true. It is the presence of the carnal mind or law of sin and death, implanted in man by the fall, that has partially obliterated this law, and made the work of the new covenant a necessity.[662] He again asserts the perpetuity and authority of the ten commandments:— “Preparing man for this life, the Lord himself did speak in his own person to all alike the words of the Decalogue: and therefore, in like manner, do they remain permanently with us, receiving, by means of his advent in the flesh, extension and increase, but not abrogation.”[663] By the “extension” of the decalogue, Irenæus doubtless means the exposition which the Saviour gave of the meaning of the commandments in his sermon on the mount.[664] Theophilus speaks in like manner concerning the decalogue:— “For God has given us a law and holy commandments; and _every one_ who _keeps_ these _can be saved_, and, obtaining the resurrection, can inherit incorruption.”[665]