A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 13
CHAP. XIII.
NEXT follows the Miracle of Chriſt's Healing the Man with a Withered Hand, which is Introduced with the Diſciples plucking Ears of Corn, both theſe were done on the Sabbath-Day, Luke 6.1, to 12. Mark 2.23, to the end. & Chap. 3, to 7. & Mat. 12.1, to 15. Luke calls it the Second Sabbath after the Firſt great Paſſover Sabbath, and ſo the Jews did reckon the Third, Fourth, Fifth, and Sixth Sabbath, till they came to the Seventh-Sabbath, which was their Pentecoſt according to the Law, Lev. 23.7, 11, 14, 15, 16, 17. which was their ſolemn Thankſgiving Feaſt, for Inning their Barly-Harveſt.
The Remarks hereupon are theſe. Firſt, That no Corn, no nor Ears of Corn muſt be eaten till the Firſt-Fruits-Sheaf was offered and waved before the Lord to expreſs their Thankfulneſs to God for the precious Fruit of the Earth, Jam. 5.7.
The Second Remark is, This Sheaf-ſhaking Day was the Morrow after the Paſchal Sabbath, Lev. 23.11. which plainly Prefigured our Chriſtian-Sabbath, or Lords-Day, upon which day Chriſt Roſe as the Firſt Fruits from the Dead, and in the Earthquake was waved before the Lord. 'Tis therefore Preſcribed and Inſtituted of God.
The Third Remark is, The very next Sabbath after this Shake-Sheaf-Day the Diſciples Pluck'd the Ears of Corn, for which the Jews did ſeverely cenſure them and their Maſter, as if they knew better than He how the Sabbath was to be Sanctified. Here the Sow would Teach Minerva, (as the Proverb is) The Blind Phariſees Chriſt.
The Fourth Remark is, Chriſt's Diſciples muſt not only meet with Hard-fare on the Sabbath-Day, but (as if that were not enough) they meet with hard cenſures too, and that from thoſe who had fared far better that day. It was a ſpecial part of the Jews Religion to feed upon better Meat on their Sabbath days than on the Week-days Thinking themſelves bound to Eat three Meals (and that of the beſt) upon that day, alledging Iſa. 58.13. to make their Sabbath a delight, and to honour it as the Queen of Days. Spending much of it (ſave ſome little in ſlight Synagogue-Prayers and Divinity-Lectures) in Eating and Drinking, while the poor Diſciples of Chriſt (who were Jews too) were hungry and had no better Proviſion for a Sabbath-day dinner, but a few Barley Corn Ears which they muſt pluck, rub and eat, yet muſt be cenſured for ſo doing, &c. may not we be glad of mean fare any day, when our Betters fared ſo hardly on an High-day.
The Fifth Remark is, Chriſt confutes their malicious cavils with clear Syllogiſm… one upon the Neck of another. Though Chriſt commanded the Cripple to bear th… burthen of his Bed (which was ſervile work for a Sabbath-day) John 5.8. yet Chriſt commends it not, or commands it as a Servile work, but as it was a convinci… … dence to demonſtrate the truth of the Cure, like as at another time, he com… … them to give Meat to the Damoſel, whom he raiſed to life, Mark 5.43. no… any neceſſity the Damoſel had of Meat, but to Inſure to them her miraculous Cur…. So here, He defendeth by both Arguments and Inſtances, that works of neceſſity, of Mercy and of Piety are all equally proper works for the Sabbath-day. Our Saviour grants indeed that it had been unlawful, but only in caſe of hard hunger, and thoſe Cavillers who made their Bellies their Gods, Phil. 3.19. (as is aboveſaid) were not competent Judges of his Diſciples neceſſitating Hunger, nor was it David's Dignity, but his Neceſſity that excuſed him from Sin, which no man can do by humane Authority, God regards it not in point of Sin, yet in caſes of neceſſity God will have Mercy and not Sacrifice, the marrow and ſubſtance of the ſecond Table is to be preferr'd before the Ceremony of the firſt. Beſide, the Sabbath was made for Man's ſafety, in danger whereof it is not to be obſerved. But above all I am the Lord of it, Mat. 12, 1…. ſo can diſpenſe with it, May not I do what I will with my own? &c. Mat. 20.15.
The Sixth Remark is, Then Chriſt went into the Phariſees Synagogue upon the Sabbath-Day, taking all occaſions of doing good. Thoſe Jewiſh Synagogues were Chappels of Eaſe to the Temple, as (the Cathedrals) of Antient uſe, Acts 15.21. and (it ſeems) of Divine Authority, Pſal. 74.8. Where they are call'd the Synagogues of God, the Hebrew word is [Kol Mognedim] which Mountanus reads [all the Conventicles] This is call'd the Phariſee's Synagogue, becauſe they did [Dominari in concionibus] Domineer as Doctors, Dictators, and Infallible Oracles out of Moſes Chair's (where the Prieſts and Levites ſhould (by the Law) have ſat and taught) whoſe bare word the People muſt take without further proof or pawn, Rom. 2.19, 20. Mat. 23.2, 6, 8, &c. Chriſt was not ſo moroſe, but he would occaſionally go into theſe Phariſees Synagogues, and he cautions the People, that though they ſhould decline their Traditions, Superſtitions and Corrupt Gloſſes upon the Law, yet not to deſpiſe ſuch Doctrines as were ſound, ſincere, without Leaver and Agreeable to the Truth, ſaying, ſo long as they ſit cloſe to Moſes Chair and keep it warm (as it were) ſo far ye may hearken and hear them, Mat. 23.3.
The Seventh Remark is. In this Synagogue on the Sabbath day our Saviour found the man with the Withered Hand. This man ſtanding before Chriſt, was a fit object for his Compaſſion, this was ſufficient to move him to Mercy, who himſelf (by Sympathy) took upon him our Infirmities and bare our Sickneſſes, Mat. 8.17. eſpecially being a Maſon, who could not work in his Calling as Jerom ſaith; this Lame Maſon pray'd Chriſt to heal him, that he might work on his Trade for his Living, and not be forced to live by begging. Thus when right and fit objects of pity are before us, this ſhould be enough to excite, exert and elicit, or draw forth our bowels of bounty toward them; where God ſets up an Altar, we ſhould be ready with our Sacrifice; for with ſuch Sacrifices, God is well pleaſed, Heb. 13.16. Drawing out thy Soul to them, Iſa. 58.7, 10.
The Eighth Remark is, How many covetous caitiffs may Chriſt find in our Congregations, ſuch as have (in the midſt of all their hoards) no currant Coin, no Quick-Silver to run out for relieving the neceſſities of others. No they have withered Hands, and worſe withered Hearts, alas, they come not to Chriſt, that he might ſay to them as he ſaid to this man [ſtretch forth …o… thy hand] therefore are they holdfaſts, and will as eaſily part with their Blood, as with their Goods to the Poor. All their ſtrife is, who (like the Toad) ſhall fall aſleep with moſt Earth in his Paw.
The Ninth Remark is▪ They queſtion'd Chriſt before his healing this man, whether it was lawful to Heal on the Sabbath Day, whereas their own Decretal allow'd it in ſome caſes, ſaying, [The Danger of Life Diſpenſeth with the Sabbath] and Chriſt argues, It is not only lawful but needful to do well on that day, ſeeing not to do well, is to do ill, and not to ſave life, is to deſtroy it. Not to do good when there is an opportunity, is to do evil, Mark 3.4. There is a Paſſive as well as an Active wickedneſs, not Robbing only, but not Relieving the Poor was the Rich Glutton's Ruine, Luke 16.19, 20. &c. If a Sheep flip into a Slough ye pull it out, &c.
The Tenth Remark is, They watched him, that they might have whereof they might accuſe him, thinking this Miracle might as well be wrought upon any other Day. Chriſt had run them down with dint of Arguments which they could neither Anſwer nor Abide, therefore they ſought to deſtroy him, Mat. 12.24. This queſtion had anger'd them [Have ye never read, &c.] yes, many and many a time; but ſo ſtupify'd and ſtubborn they were, as not to underſtand it for malice, &c. N.B. Note well, As theſe peeviſh Phariſees watched Chriſt here▪ ſo do Wicked Men ſtill Watch and Pry into Profeſſors and their Converſations, 1 P…. 3.2. they over curiouſly and critically obſerving what they car… and car… at but it is a brave and bleſſed priviledge to ſuffocate envy, by Jeading blameleſs and convincing lives as Chriſt did, and not only to ſtop evil mouths by preventing them all occaſions of …laſpheming, but alſo to force them open (in Juſt and Due commendations) by the luſtre of a Righteous and Holy Life, &c.
The Eleventh Remark is, All Divine Precepts from God commanding man, doth not preſuppoſe a power in man to obey thoſe commands▪ as in this inſtance is plain; Chriſt commands this man to ſtretch forth his Hand, This was impracticable and Impoſſible for him to do, becauſe his Hand was withered, Indeed Chriſt bids him ſtand forth, that the Miracle might be the better notified, and that the Lord (by whoſe power it was wrought) might be the more glorified. This he might perform ſeeing his legs were not withered …oo as his hand was, ſo could not be ſtretched out, until the power commanding was the power performing▪ when Chriſt gave out this command, [ſtretch forth thy Hand] he gave the man (at the ſame time) power to obey. Together with his commands there goeth o… a power, as Luke 5.17. Chriſt's words were operative, as they were in the Creation, and are ſo ſtill in our regeneration, Dei dicere eſt efficere, both the Creature and the New Creature are paſſive at the firſt.
The Twelfth Remark is, 'Tis labour in vain, yea loſt labour to ſeek any quelling of Chriſt, or any ſubduing of his Goſpel▪ and ſubverting of his Kingdom. The Pſalmiſt asks the outragious of his day, ſaying, [What, are ye all mad]? To attempt any ſuch vain thing, whereof ye cannot render any good reaſon, nor ever hope of any good ſucceſs, Pſal. 2.1, 2, to the end. The Kingdom of Chriſt will irreſiſtibly break through all oppoſitions, maugre the malice-both of Angry Men, and of Inraged Devils. Irriti ergo ſunt omnium hoſtium conatus, in vain are all the wicked's Indeavours Therefore let Earth and Hell conſpire together againſt the little ſtone, 'twill grow into a great Kingdom in deſpight of them all, Dan 2.44, 45. Here the envious Phariſees lay catching and carping at the growth of the Goſpel, and they enter into a confederacy with the Herodians (whom yet they hated in their Hearts for their being of Herod's Religion, to wit, that of the Curſed Edomites) yet theſe two parties could eaſily enough comport, comply, and complot to do Chriſt a miſchief, which they might the better accompliſh, becauſe it pertained to Herod's Juriſdiction to take cognizance of the actings of Jeſus of Nazareth, which lay in Galilee, twice did thoſe two contrary parties join together againſt Chriſt, Mark. 3.6. & Mat. 22.16. Luke 20 20, 21. yet both theſe Catch-Poles were baffl'd and befool'd, great multitudes ſtill follow'd Chriſt, who healed all that came to him, Mat. 12.15. & Mark 3.7, 10▪ 11. N. B. Note well, Alas how many Herodians or Melchites (a kind of Mongrel-Chriſtians in the Eaſt ſo called of Melech the King) have we, that will be of the King's Religion what ever it is, a potch'd one as Herod's, theſe ſhew'd their Malice againſt-Chriſt now, but the conſults of theſe Emiſſaries ſhall be confounded, as they were then.
Seeing there be other two Miracles of Chriſt wrought upon the Jews Sabbath, at which they took the like offence as at the former, to wit, his healing of the crooked Woman, Luke 13▪ 11. and of the Dropſie-Man, Luke 14.2. &c. Though theſe two Miraculous Deeds were done in Chriſt's thirty third year, under his third Paſſover, yet becauſe of their congruity with that of healing the withered Hand, it may not be amiſs to make ſome few Remarks upon them in this place, leaving that of his healing the Man that was born blind, John 9.14. to a larger diſcourſe afterwards in its proper and more convenient Place and Time.
The Firſt Remark is, Where Chriſt met with the ſame Malicious Cavils and Miſconſtructions of his Miracles from thoſe Catch pole Phariſees, He always moſt juſtly return'd them the ſame Anſwer, pleading the lawfulneſs of his own miraculous … from their own common Compaſſion to their Beaſts, in pulling them out of a Pit on t… Sabbath-Day, Arguing thus, If a Sheep (ſlip'd into a Slough of Water) muſt be relieved by you, how much more my Rational Sheep (all which bear Golden Fleece…, and every thing about whom is good either ad Eſum or ad Ʋſum, their Fleſh is food and their Fleece is clothing, &c.) muſt neceſſarily be ſuccour'd by me on the Sabbath-Day, Mat. 12.11, 12.
The Second Remark is, Though the Jews Tradition did allow of drawing an Ox … an Aſs out of the Pit, or of looſing them from the Stall, and leading them to the Water Luke 13.15. & 14 5. yet their ſuperſtition was ſuch and ſo ſottiſh, as they wou… not defend themſelves from Aſſaults upon their Sabbath, which advantage Pompey … Great Improving, made all his Batteries on that Day againſt Jeruſalem, and Storming took it without reſiſtance. Afterwards they grew more rigid in this point, ſo that … the Sabbath, they would not Spit, Eaſe-Nature, or get out of the Jakes if by miſhap they had faln into it, as that Jew of Tewksbury, who faln into a Privy, cry'd […ata Sancta colo, de ſtercore ſurgere nolo.] Whereunto the Earl of Gloceſter reply'd [Sabbath noſtra quidem (Solomon) celebrabis Ibidem.]
Sir, Reverence of the Sabbath keeps me here.
And you Sir, Reverence ſhall our Sabbath there.
Thus the Wretch deſervedly periſhed by lying two Sabbaths (Theirs and Ours) there.
The Third Remark is, Such as are more for the Ceremony than for the Subſtance of God's Worſhip are Hypocrites. Thus Chriſt brands the Ruler of the Synagogue for this, Luke 13.15. The Syriack [Naſeb baphe] is render'd [Aſſumens Vultum] one that ſets a good Face upon a bad cauſe, and perſonates a better man than he was, a mere Picture of Piety; the Latin is Hiſtrio, an Actor upon a Stage, a Prince in ſhew, but a Peaſant in truth. The Devil is double handed in this, that he blackens the Holy Actions of good Men (as of Chriſt here) but whitens the wicked Actions of the bad, repreſenting Holy Jeſus black as one having a Devil, and a Fiend of Hell glorious as an Angel of Light, 2 Cor. 11.14.
The Fourth Remark is, 'Tis Chriſt's touch with his hand upon us, that cures us of our crookedneſs, and makes us ſtraight to glorifie God, Lu. 13.13. [foreign] ſhe ſtood bolt-upright, Chriſt's Spirit is called Digitus Dei the Finger of God, Luke 11.20. a touch herewith ſet Ezekiel upon his Feet, Ezek 2.1, 2. and raiſes Daniel from his groveling upon the ground into an upright ſtanding poſture, yet this required three times touching. Dan. 10.9, 10 16, 18. N.B. Note well, We need frequent touches from the hand of Chriſt to cure our crooked paths and ſpirits, even every Lord's day, &c.
The Fifth Remark is, 'Tis a comfort in ſuffering, that though it may be long even twelve years, Mat. 9.20. or eighteen years, Luke 13.11. or thirty eight years, John 5.5, 6. yet our compaſſionate Saviour doth Judge, that the Sons and Daughters of Abraham ought at length to be looſed from their long laſting ſufferings, Luke 13.16. N. B. Note well, Oh that every Sabbath ſome Soul may be looſed from Satan, to heal them of the Dropſie, or drought after worldly Vanities and Villanies, with a draught of the Water of Life, Luke 14.2, 4. and oh that the Church may be looſed to go forth, Mal. 4.2. then ſhall all Adverſaries of Chriſt and his Church be ſilenced, and be aſhamed, Luke 13.4. & 4.4.