VERS. III.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
It is lawful to heal on the Sabbath day?
A Jew will be ready to cavil against the truth of the Evangelists, upon the occasion of this and such like questions they report from our Saviour. What need had he (will such an one say) to ask this question, when he could not but know, that in dan∣ger of life it was permitted them to do any thing toward the preservation of it: Nay, where there was no imminent danger, they were allowed to apply Medicines, Plasters, &c. especially, which I must not omit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to apply leven even in the time of Passover, to a Gumretha b 1.1, some very burning distemper.
This is all true indeed, and this no doubt, our Saviour understood well enough, but withal, he could not but observe, with how ill an eye they lookt at him, and would not allow that in him, which was lawful in another man. He was always accused for healing on the Sabbath day, which, whiles he did it with a word speaking, he could not violate, so much, as even their own Canons permitted him; And wherefore then should they accuse him? In mere hatred to his person and actions. There are two little stories we meet with in places quoted before, which perhaps may serve in some measure to il∣lustrate this matter.
The Grandchild of R. Joshua ben Levi had some disease in his throat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There came one and mumbled to him in the name of Jesus the Son of Pandira, and he was restored.
Here we see the vertue and operation of Jesus not so utterly exploded, but they did allow of it.
When R. Eliezer ben Damah, had been bitten with a Serpent, and Jacobus Capharsamen∣sis came in the name of Jesus the Son of Pandirah to heal him, R. Ismael forbad it: And so the sick man died.