“But if some, through weak-mindedness, wish to observe such institutions as were given by Moses (from which they expect some virtue, but which we believe were appointed by reason of the hardness of the people’s hearts), along with their hope in this Christ, and [wish to perform] the eternal and natural acts of righteousness and piety, yet choose to live with the Christians and the faithful, as I said before, not inducing them either to be circumcised like themselves, or to keep the Sabbath, or to observe any other such ceremonies, then I hold that we ought to join ourselves to such, and associate with them in all things as kinsmen and brethren.”[687] These words are spoken of Sabbath-keeping Christians. Such of them as were of Jewish descent no doubt generally retained circumcision. But there were many Gentile Christians who observed the Sabbath, as we shall see, and it is not true that they observed circumcision. Justin speaks of this class as acting from “weak-mindedness,” yet he inadvertently alludes to the keeping of the commandments as the performance of “the ETERNAL and NATURAL ACTS OF RIGHTEOUSNESS,” a most appropriate designation indeed. Justin would fellowship those who act thus, provided they would fellowship him in the contrary course. But though Justin, on this condition, could fellowship these “weak-minded” brethren, he says that there are those who “_do not venture to have any intercourse with, or to extend hospitality to, such persons_; but I do not agree with them.”[688] This shows the bitter spirit which prevailed in some quarters toward the Sabbath, even as early as Justin’s time. Justin has no word of condemnation for these intolerant professors; he is only solicitous lest those persons who perform “the eternal and natural acts of righteousness and piety” should condemn those who do not perform them. Clement of Alexandria, though a mystical writer, bears an important testimony to the perpetuity of the ancient Sabbath, and to man’s present need thereof. He comments thus on the fourth commandment:— “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.”[689] Clement recognized the authority of the moral law; for he treats of the ten commandments, one by one, and shows what each enjoins. He plainly teaches that the Sabbath was made for man, and that he now needs it as a day of rest, and his language implies that it was made at the creation. But in the next paragraph, he makes some curious suggestions, which deserve notice:—