Wesley Corpus

O Aspasia, am I not already betraying myself, needlessly showing my imperfections, to give way to one thought of losing your friendship while I have such an evidence of its sincerity before me I greatly wish I may be able to give a full answer to the question you so obligingly propose; but a direct one I can't give, unless such an one may be deduced from any of the following considerations. To judge whether any action be lawful on the Sabbath [On Sunday observance in the eighteenth century, see Abbey and Overton's The English Church in the Eighteenth Century, ii. 513--19.] or no, we are to consider whether it advances the end for which that was ordained. Now, the end for which the Sabbath was ordained is the attainment of holiness. Whatever therefore tends to advance this end is lawful on this day: whatever does not tend to advance this end is not lawful on this day. Two things we may infer hence: (1) That works of mercy are lawful on this day; for they directly tend to advance this end,' to make us holy as God is holy. (2) That works of necessity are lawful on this day; of which there are two sorts: first, works which we ought to do but cannot do on another day; secondly, works that or works the neglect of which would obstruct this end, for whatever can't be omitted without hindering it do indirectly tend to advance it. One of these, to those who can't perform the offices of religion so well without it, is giving themselves some diversion from it. But of this we may observe that, it being therefore allowed because it tends to advance the end of the day, it is allowable so far and no farther as it does tend to it, to our advance in holiness. It is not enough to say this or that diversion does not obstruct this end; for what does so is allowable on no day: but unless it promotes this particular end, it is not allowable on this day.