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,…

we seek not herein our own profit, but the profit of our brethren: we desire not our own glory, but the glory of God. In which cases we are not forbidden, but commanded to do good on the Sabbath.

wee seeke not heerein our owne profite, but the profite of our brethren: wee desire not our owne glorie, but the glorie of God. In which cases wee are not forbidden, but commaunded to doe good on the Sabbath.

If we look narrowly into the history of our Saviour CHRIST, we shall see it was most usual unto him to heal the sick, to restore sight to the blind, to open the mouths of the dumb, and to frequent like exercises on the Sabbath day. And for what cause? Because on other days men following their ordinary callings, could not so well follow him: but on the Sabbath day, their other business set apart, they attended on him willingly, and resorted together: so that, if he had done these things on the other days, he should have hindered the ordinary callings of men, by the concourse of people: or else he should have done them to the less glory to God; if no company nor concourse had been made. Wherefore as both the people on that day were fittest to come to Christ: so Christ was then most ready, when his works also might most make for Gods glory. Besides, he did then these things rather, that▪ he might wean the Jews from their superstitious opinion of the Sabbath, and bring in the pure use thereof, in exercising the works of love. Now, if the ⟨p. 145⟩outward rest of the day had been the chiefest thing therein, as the Pharisees then dreamed, and many now a days have thought: then how would Christ have done these things, who was to do and fulfil all things commanded in the moral Law, & left nothing undone in any one jot of the ceremonial Law, until the veil of the Temple of his body was rent? Thus we see how the chief end was moral, and not ceremonial: and as it is moral given to all men to further them in the means of their salvation, it is as needful for us, as for the Jews. Again, Christ was asked of no one question more than of the Sabbath, and in all his answers he rather inveigheth against the perverting, than intendeth the abrogating of the Sabbath. In like manner, he meaneth nothing less then the abrogating of the day in his Apology against the Pharisees but rather layeth open their folly in proving to their faces, that they cavil too much for the perverting of the Sabbath, seeing they are driven to reprehend that in others, which they themselves do. The reason of his defence insinuateth thus much: If ye think it an holy duty to cut the flesh of children on the Sabbath, because it is done in your Temple, which otherwise might seem a spice of murder and cruelty: