Abel, Enoch, Lot, and Melchizedek, he says: "Moreover, all those righteous men already mentioned, though they kept no Sabbaths were pleasing to God." With Christian corporate worship so clearly aligned with the Eucharist and allowed on the seventh day, Hebrew Shabbat practices primarily involved the observance of a day of rest. Day of rest A common theme in criticism of Hebrew Shabbat rest was idleness, found not to be in the Christian spirit of rest. Irenaeus (late 2nd century), also citing continuous Sabbath observance, wrote that the Christian "will not be commanded to leave idle one day of rest, who is constantly keeping sabbath", and Tertullian (early 3rd century) argued "that we still more ought to observe a sabbath from all servile work always, and not only every seventh-day, but through all time". This early metaphorical interpretation of Sabbath applied it to the entire Christian life. Ignatius, cautioning against "Judaizing" in the Epistle of Ignatius to the Magnesians, contrasts the Jewish Shabbat practices with the Christian life which includes the Lord's Day: The 2nd and 3rd centuries solidified the early church's emphasis upon Sunday worship and its rejection of a Jewish (Mosaic Law-based) observation of the Sabbath and manner of rest. Christian practice of following Sabbath after the manner of the Hebrews declined, prompting Tertullian to note "to [us] Sabbaths are strange" and unobserved. Even as late as the 4th century, Judaizing was still sometimes a problem within the Church, but by this time it was repudiated strongly as heresy. Sunday was another work day in the Roman Empire. On March 7, 321, however, Roman Emperor Constantine I issued a civil decree making Sunday a day of rest from labor, stating: While established only in civil law rather than religious principle, the Church welcomed the development as a means by which Christians could the more easily attend Sunday worship and observe Christian rest. At Laodicea also, the Church encouraged Christians to make use of the day for Christian rest where possible, without ascribing to it any of the regulation of Mosaic Law, and indeed anathematizing Hebrew observance on the Sabbath. The civil law and its effects made possible a pattern in Church life that has been imitated throughout the centuries in many places and cultures, wherever possible. From ancient times to Middle Ages Augustine of Hippo followed the early patristic writers in spiritualizing the meaning of the Sabbath commandment, referring