This would simply change the numbering of the days, as counted by Philo, and afterward partially adopted by Clement, and make the Sabbath, not the seventh day, but the sixth, and Sunday, not the eighth day, but the seventh; but it would still leave the Sabbath day and the Sunday the same identical days as before. It would, however, give to the Sabbath the name of sixth day, because the first of the six days of creation was not counted; and it would cause the eighth day, so called in the early church because of its coming next after the Sabbath, to be called seventh day. Thus the Sabbath would be the sixth day, and the seventh a day of work, and yet the Sabbath would be the identical day that it had ever been, and the Sunday, though called seventh day, would still, as ever before, remain a day on which ordinary labor was lawful. Of course, Philo’s idea that the first day of time should not be counted, is wholly false; for there is not one fact in the Bible to support it, but many which expressly contradict it, and even Clement, with all deference to Philo, only timidly suggests it. But when the matter is laid open, it shows that Clement had no thought of calling Sunday the Sabbath, and that he does expressly confirm what we have fully proved out of other of the fathers, that Sunday was a day on which, in their judgment, labor was not sinful. Tertullian, at different periods of his life, held different views respecting the Sabbath, and committed them all to writing. We last quoted from him a decisive testimony to the perpetuity of the Sabbath, coupled with an equally decisive testimony against the sanctification of the first day of the week. In another work, from which we have already quoted his statement that Christians should not kneel on Sunday, we find another statement that “some few” abstained from kneeling on the Sabbath. This has probable reference to Carthage, where Tertullian lived. He speaks thus:— “In the matter of _kneeling_ also, prayer is subject to diversity of observance, through the act of some few who abstain from kneeling on the Sabbath; and since this dissension is particularly on its trial before the churches, the Lord will give his grace that the dissentients may either yield, or else indulge their opinion without offense to others.”[693] The act of standing in prayer was one of the chief honors conferred upon Sunday. Those who refrained from kneeling on the seventh day, without doubt did it because they desired to honor that day. This particular act is of no consequence; for it was adopted in imitation of those who, from tradition and custom, thus honored Sunday; but we have in this an undoubted reference to Sabbath-keeping Christians. Tertullian speaks of them, however, in a manner quite unlike that of Justin in his reference to the commandment-keepers of his time.