“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:—
“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 properly the Sabbath, and the seventh a day of work. For the creation of the world was concluded in six days.”[690]
This language has been adduced to show that Clement called the eighth day, or Sunday, the Sabbath. But first-day writers in general have not dared to commit themselves to such an interpretation, and some of them have expressly discarded it. Let us notice this statement with especial care. He speaks of the ordinals seventh and eighth in the abstract, but probably with reference to the days of the week. Observe then,
1. That he does not intimate that the eighth day has become the Sabbath in place of the seventh which was once such, but he says that the eighth day may possibly turn out to be properly the seventh.
2. That in Clement’s time, A. D. 194, there was not any confusion in the minds of men as to which day was the ancient Sabbath, and which one was the first day of the week, or eighth day, as it was often called, nor does he intimate that there was.