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p225 My Dear Mr Lovett, - My mind is extremely remote from any purpose of institution, but I was led by our conversation to look into the evidences of the practice of the early church upon the subject, on the principles of which, though feeling the opportunity of instruction, I felt no doubt. For I cannot but feel that the religion of which we profess membership, is not an imposition of observance, a law of carnal commandments contained in ordinances (as indeed it would contradict the whole purpose and counsel of God), but an admission to privileges, exceeding great and precious promises, whereby we are made partakers of the divine nature; not merely in our hearts, but that, in respect of our consciences, no man should judge us in respect of a sabbath, or of a new moon, "which are a shadow of things to come." Nor is this any licence to evil, because we are only so far become therein free, as in that we live we live unto God, for all that is in the flesh can never be free from condemnation of the law; but we as alive again from the dead, are not under the law, but made free. True it is that, being in the body in respect of its weakness, even to those who have received the first fruits of the Spirit, grace is ministered; also under ordinance, of which I see Christ Himself, the comprehensive centre; and, for that man is prone to go astray and not only in respect of individuals but more especially when according to the dispensation of God congregations take place, the order of righteousness must be maintained; in this respect laws must be enacted. Yet this is no part properly of Christianity, but the appendage of its dispensation; and even in scripture itself I distinguish between these two things. My mind would gladly go into the nature of precept, which it has had great delight in inquiring into, but it would be far too wide a subject to indulge in. However, in what I give you full leave to account a speculation if you please, I remember, though admiring that God should have afforded such apprehension to a heathen, Socrates ended where Christianity began. He speaks of all the appetites of his flesh as nails which fastened him down to wretchedness and misery, and speaks of death as a benefit which should deliver his soul from this; his other hopes seem to be wholly vague.

But if we consider the nature of the law we shall find its end to be rest from labour; the desire of entering into rest was the foundation of the hopes of the [Jewish system]. It knew the labour of the present, and rest therefore morally was its hope; to it, therefore, the sabbath was afforded, the symbol of that rest derived from the cessation of God from the labours of creation. But we are admitted in some sort by hope within the veil; we know that that rest is not a resting day nor night from the undivided glorifying of the ever living God. This is the new life. To us therefore the earnest is afforded, by Him who is the resurrection, was the Author and Firstborn of the new creation, of this living rest which remaineth to the people of God, aptly signified by the Lord's day. Both, you see, affirmed one day as God's, the witness of His universal right; and, so far, both concur. But to us the mystery is far more fully revealed, and we have the Lord's day - not a compulsory recognition of right, but the blessed pledge of our inheritance amongst the saints. To him therefore who refuses this, and will not recognise himself as the child of eternity, which is all God's, but will put himself under the law from the freedom of sonship; to him the Sabbath arises again, an unalterable claim of a jealous God. I cannot enter here into the statement of how I distinguish Christianity from all that preceded it, or is out of it, of which the Jewish system is an imputably defined covenant; but I go to what led me to write to you, to communicate to you what my books afforded me on the view which struck your mind.

Now the state of the case seems that all the East observed the Sabbath as well as Sunday; at least the observance of it was settled at the time of Athanasius, when there was, as on Sundays, communion (which, generally speaking, was on these days only), with this difference that they always stood praying on Sunday; indeed that from the first century the Ebionites always observed Saturday as well as Sunday, but they observed it as Jews. They commenced in the first century of Christianity, and became a distinct sect in Hadrian's time. The origin of its observance seems uncertain in the East; it was observed as a festival by the church except at Milan. As a fact it was introduced into Spain about A.D. 300 by the council of Illiberis. . . . Constantine passed a law that Christians should not work of a Sunday, except agriculturists, who were not to neglect the seasons God afforded them.* . . .

{*[Athanasius, Tertullian, Eusebius are here quoted, but being in Latin and Greek were not given in the copy.]}

I adduce these evidences of the course and practice of the church then as to the Sabbath and its nature. All refer the observance of Saturday to deference for the Jews for its origin. Augustine is the first, I find, who directs that the honours of the Jewish Sabbath should be transferred to Sunday.* At this time the Gallic councils forbid rural labour. In the sixth century early, the council of Orleans says, "Because the people are persuaded that they ought not to travel on the Lord's day with horses and men and carriages, nor prepare any victuals to eat, and use no exercise pertaining to the cleanliness of man and horse. . . . And we think they ought to abstain by which more easily coming to church they may be at leisure for prayer"; and many councils under Charlemagne, etc., enforce further strictness. By both the Theodosiuses spectacles were prohibited on Sunday; but it will be remembered that attendance on them any day was excommunication, before the empire became christian.

{*[Latin quotation not preserved.]}

In the earlier councils I find only enforcement of attendance on worship; in the still earlier fathers statements of the devotional services of the Lord's day, and nothing more.* . . . Gregory the Great, the author of many of our prayers, says that Antichrist will renew the observation of the Sabbath. I would mention here that, though Brigham himself affirms it, I do not find direct evidence of Saturday being a day of divine service in the week Tertullian has another passage to the effect of the above. I have given no evidence of Sunday being a day of special devotion from the beginning, as it is not questioned, but there is abundant direction.** . . . I find, by the bye, both my learned compilers informing me that the Essenes (which is singular considering their general principles) only among the Jews, and the antichristian Dositheus carried the Sabbath to the excessive strictness. They interpreted the command of continuing where they found themselves on the entering in of the Sabbath, to their very posture. The Jews determined two miles to be the place where they were, and so held it lawful to travel two miles all around because they did not go out of the place where they were; how foreign to the perfect law of liberty!

{*[The interpolated Epistle of Ignatius is here referred to, but quotation not given.]}

{** Clement of Alexandria, Latin quotation, and not preserved.]}

I confess my apprehension of the nature of the christian Lord's day (Sabbath clearly it never was called, in scripture or anywhere else, for many centuries) would make it consistent that there would be no direction in the New Testament concerning it, and consequently little notice of it in the early fathers - and of its actual ordinance there is abundance: notice of this seems to flow with its habit of observance. This no way detracts from its validity in my mind, in fact but founds it on clearer and christian ground: but I am running into the expression of my opinion, of which I would only say that I would be a Christian and not a Jew.

Socrates, the historian, says, in a long and valuable chapter, that the apostles and evangelists have by no means left the yoke of bondage on those who come to the preaching of faith but have left the feast of the Passover (he writes of Easter and other feasts) to the good disposition of those who received benefit in them; and that the observance of Jewish types is abolished. I do not forget that the Sabbath is in the first table as I have observed that God by His prophets identifies it with the recognition of Himself, placing it, I think, on a much higher ground than formal ordinance.

Yours sincerely.

[Before 1830, according to a note made by the original copyist - 'before he came to Plymouth.']

[53188E]

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