"Moses, that illustrious servant of God, committed to those who wished to have the right vision, an emblematic law, and also a real law. Thus, to take an example, after God had made the world, and all things that are in it, in the space of six days, he rested on the seventh day from all his works; by which statement I do not mean to affirm that he rested because he was fatigued, but that he did so as having brought to its perfection every creature which he had resolved to introduce. And yet in the sequel it (the new law) says: 'My Father worketh hitherto, and I work.' Does that mean, then, that he is still making heaven, or sun, or man, or animals, or trees, or any such thing? Nay; but the meaning is, that when these visible objects were perfectly finished, he rested from that kind of work; while, however, he still continues to work at objects invisible with an inward mode of action, and saves men. In like manner, then, the legislator desires also that every individual among us should be devoted unceasingly to this kind of work, even as God himself is; and he enjoins us consequently to rest continuously from secular things, and to engage in no worldly sort of work whatsoever; and this is called our Sabbath. This he also added in the law, that nothing senseless should be done, but that we should be careful and direct our life in accordance with what is just and righteous." Section 31. These words appear to teach that he held to a perpetual Sabbath, like Justin Martyr, Tertullian, and others. Yet this does not seem possible, inasmuch as, unlike Justin, who despises what he calls days of "idleness," this writer says that we are "to engage in no worldly sort of work whatsoever and this is that our Sabbath." It is hardly possible that he could hold it a wicked thing to labor on one or all of the six working days. Yet he either means to assert that it is sinful to work on a single one of the days, or else he asserts the perpetual obligation of that Sabbath which it is manifest he believed originated when God set apart the seventh day, and which he acknowledges on the authority of what "he also added in the law." We shall shortly come to his final statement, which seems clearly to show that the second of these views was the one held by this writer. After showing in this same section that the death penalty at the hand of the magistrate for the violation of the Sabbath is no longer in force because of forgiveness through the Saviour, and after answering the objection of Manes in sections 40, 41, 42, that Christ in healing on the Sabbath directly contradicted what Moses did to those who in his time violated the Sabbath, he states his views of the perpetuity of the ancient Sabbath in very clear language. Thus he says:--