2. That the first three hundred years after the apostles nearly accomplished the complete development of the great apostasy, which had commenced even in Paul's time; and this age of apostatizing cannot be good authority for making changes in the law of God. 3. That only a small proportion of the ministers and teachers of this period have transmitted any writings to our time; and these are generally fragments of the original works, and they have come down to us mainly through the hands of the Romanists, who have never scrupled to destroy or to corrupt that which witnesses against themselves, whenever it has been in their power to do it. 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 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.