A02178:1671
The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham,…The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham,…
The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: revised, corrected, and published, for the further building of all such as love the truth, and desire to know the power of godliness. By H.H.The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: reuised, corrected, and published, for the further building of all such as loue the truth, and desire to know the power of godlinesse. By H.H.
London: printed by Thomas Snodham and Thomas Creede for William Welby, 1612London: printed by Thomas Snodham and Thomas Creede for VVilliam VVelby, 1612
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Again, Psal: 95. we shall not see any ceremonial use of the Sabbath: but that it should be used in praying to God, in praising of God, and hearing of his Word. This is confirmed, Exod. 31. 13. Speak unto the children of Israel and say, Notwithstanding keep my Sabbaths; for it is a sign between me & you in your generation, that ye may know, that I the Lord do sanctify you. As also Deuteron. 5. 12. Keep the Sabbath day to sanctify it, as the Lord thy God hath commanded thee. And Ezekiel, 20. vers. 12. I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord that sanctify them. In which places, as the reason is adjoined of keeping the Sabbath: So we must understand, that where it is called a *sign, it is meant a document, and not a figure (for every figure is a sign, but every sign is not a figure) as we may see in the sacraments, which are not figures or shadows of things to come: So that, in that the Lord saith, My Sabbath is a sign between ⟨p. 133⟩me and you, it is as much in effect, as if he should say: my Sabbath is a common instruction2 between you and me; of me as the Creator, Redeemer, and Sanctifier; of you, as created, redeemed, and sanctified: so that the Sabbath is a document & pledge of Gods will, whereby we should know, what he is unto us, and wherein we should learn what we should do to him. In which respect this commandment is no more ceremonial then the first, where the Lord propoundeth what he is to us, and secretly includeth what we should be to him. No marvel then, though this be the principal end, which was not begun to the Jews, but first enjoined to Adam and Eve. Wherefore we may thus reason both safely and soundly: Whatsoever is the first end, is the chiefest end: but to sanctify the Sabbath is the first end, because it was ordained so to Adam, in time of his innocency, at what3 time it could not be a figure, because, by the judgement of all sound learned, (whereof I have read some) there were no figures until sin came into the world, from which our Parents were yet free: but a mean to keep them in innocency, in that notwithstanding their excellent creation, they were subject to falling: therefore this end must be the chiefest. This was not only given to the posterity of Abraham, but to the whole posterity of Adam: