"And the fourth word is that which intimates that the world was created by God, and that _he gave us the seventh day as a rest_, on account of the trouble that there is in life. For God is incapable of weariness, and suffering, and want. _But we who bear flesh need rest. The seventh day, therefore, is proclaimed a rest_--abstraction from ills--preparing for the primal day, our true rest; which, in truth, is the first creation of light, in which all things are viewed and possessed. From this day the first wisdom and knowledge illuminate us." This certainly teaches that the Sabbath was made for man, and that he now needs it as a day of rest. It also indicates that Clement recognized the authority of the fourth commandment, for he treats of the ten commandments in order, and comments on what each enjoins or forbids. In the next paragraph, however, he makes some remarkable suggestions. Thus he says:-- "Having reached this point, we must mention these things by the way; since the discourse has turned on the seventh and the eighth. For the eighth may possibly turn out to be properly the seventh, and the seventh, manifestly the sixth, and the latter,[D] properly the Sabbath, and the seventh, a day of work. For the creation of the world was concluded in six days." Book vi. chap. xvi. Clement thinks it possible that the eighth day (Sunday), may really be the seventh day, and that the seventh day (Saturday) may in fact be the true sixth day. But let not our Sunday friends exult at this, for Clement by no means helps their case. Having said that Sunday may be properly the seventh day, and Saturday manifestly the sixth day, he calls "the LATTER properly the Sabbath, and the seventh a day of work"! By "the latter," of necessity must be understood the day last mentioned, which he says should be called not the seventh, but the sixth; and by "the seventh," must certainly be intended that day which he says is not the eighth, but the seventh, that is to say, Sunday. It follows therefore in the estimation of Clement that Sunday was a day of ordinary labor, and Saturday, the day of rest. He had an excellent opportunity to say that the eighth day or Sunday was not only the seventh day, but also the true Sabbath, but instead of doing this he gives this honor to the day which he says is not the seventh but the sixth, and declares that the real seventh day or Sunday is "a day of work." And he proceeds at length to show the sacredness and importance of the number six. His opinion of the numbering of the days is unimportant; but the fact that this father who is the first writer that connects the term Lord's day with the eighth day or Sunday, does expressly represent that day as one of ordinary labor, and does also give to the previous day the honors of the Sabbath is something that should shut the mouths of those who claim him as a believer in the so-called Christian Sabbath.