A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 12
CHAP. XII.
HEre begins the Hiſtory of Chriſt's Life in his Thirty Second year, under his ſecond Paſſover after his Baptiſm, which he began with healing the Infirm man at the Pool of Betheſda, John 5. That Feaſt of the Jews, ver. 1. muſt needs be the Paſſover, which is referr'd to, when Chriſt was in the Field of Shechem, then was it but four Months to this Second Paſſover, John 4.35. which did fall out at their Barley Harveſt, Lev. 23.5, 11, &c. therefore the Evangeliſt calls it only a Feaſt in General, becauſe he had given ſuch fair intimation before, what Feaſt it was that he there mentioneth, ſaith Dr. Lightfoot. This Miracle of healing the Impotent Man conſiſts of many Remarks,
As Firſt, The Place where, was Betheſda, which ſignifies an Houſe of Mercy, and which was an Hoſpital for Impotent folk, built (belike) by ſome well diſpoſed perſons at the motion of God's Miniſters, having five Porches for their conveniencies. Here did many Infirm People lay languiſhing and looking for Relief and a Releaſe from their ſeveral Diſeaſes. Bleſſed be God, that this great City wants not ſuch Hoſpitals and Works of Charity, for ſuch like good uſes. The Lord touched the Heart of our young Joſiah, King Edw. the 6th (by a Sermon of that Holy Martyr Biſhop Ridley) to grant two of his Royal Houſes (Bridewel and the Savoy) for ſuch pious ends. Oh that more Hearts (both Royal and Loyal) were ſo touched, as he and others have been, &c. and bleſſed be God▪ we want not convenient places wherein to Worſhip God, waiting therein for the healing of our Souls by Chriſt's moving in the Wells of Salvation, Iſa. 12.3.
The Second Remark is, Here was that beneficial Pool (ſupplied with Water from the Fountain of Siloam, which repreſented the Kingdom of Chriſt, Iſa. 8.6.) which God had graciouſly granted an healing vertue unto once in the year for diſeaſed People (that firſt ſtepped into it) when the Angel of God went down to move the Waters, John 5.2.3.4. Theſe Waters had a cleanſing property, for making their Sacrifices clean, all the year long, but not any curing Power, for healing the Diſeaſed, ſave only at the time of the Great Jewiſh Feaſt. 'Tis ſuppoſed this Pool was thus dignified with the Annual Deſcenſion of an Holy Angel into it, when Eliaſhib (Joſhuab's Grand-Child) and the Lord's Prieſts built the Sheep Gate, beautify'd it, and conſecrated it with their fervent and prevalent Prayers, Neh. 3.1. This Gate was thus ſanctify'd above all the other Gates for the veneration they had to this Pool made at firſt by Solomon himſelf, and therefore was it call'd Solomon's Pool. Joſephus de Bell. lib. 5. cap. 13. N. B. Note well. The Miraculous vertue of this Pool upheld the Spirits of the good People in bad times, when both Propheſie and Proſperity fail'd, yea Prophaneneſs had ſwallowed up piety in the General, both under Antiochus and under the Roman Yoke: ſuch a vertue being given to that Water (wherein they waſhed their Sacrifices) did ſtrengthen the godly Jews in their Worſhip of the true God: but in Zech. 13.1. we are told that Chriſt is a better Bath, that heals many at once and all times of the year, &c.
The Third Remark is, In theſe five Porches lay a great number of Impotent folk, that had tryed all other means for cure, and could not otherwiſe be cured by the hands of men, therefore came they hither for help and healing by the hand of this Angel, waiting here that God might ſay to them in this Houſe of Mercy, as Exod. 15.26. I am thy God that healeth thee. Jehovah Rophekah Hebrew ſignifies a Giant-like or Almighty Phyſician, to whom no diſeaſe can be found Incurable. N. B. Note well. Thus ought we (all Impotent ones in a myſtical ſenſe) to wait upon the Angel of the Covenant's moting the Waters of the Sanctuary (the Ordinances of God) that Chriſt may heal us under his Wing, Mal. 4.2.
The Fourth Remark is, ſome of thoſe diſeaſed folk found healing [Semel quotannis] once in the year, (as Tertullian phraſeth it) when the People out of all parts of Judea met at Jeruſalem; but becauſe ſuch National Meetings were made three times in the year, therefore others do probably affirm that this miraculous cure was wrought not once in the year only, but at every of the three Solemn Feaſts, to retain the Jews in the obſervation of Moſes's Law, and in the Religious courſe of Sacrificing to the true God, until the Meſſiah offer'd up himſelf as the grand Sacrifice once for all. If this healing Vertue (given to thoſe Waters, wherein their Sacrifices were waſhed) did ſo confirm the Faith of the Jewiſh Church, from the time of their Return from Babylon, to the firſt coming of Chriſt. N. B. Note well. How ought the Faith of the Chriſtian Church to be confirmed by that healing Vertue in the more Soveraign Bath, our Bleſſed and Bleeding Redeemer, an Ever flowing and Over-flowing Fountain opened to us every Sabbath, and oftner, even every day of the year.
The Fifth Remark is, That Troubled Waters ſhould have an Healing property is wonderful, whereas all the Holy-Wells (ſo called and ſo much admired by the World) whoſe Waters do heal ſeveral Diſeaſes, are commonly moſt clear and calm. The Waters of Siloam (that fed and fill'd this Pool of Betheſda) had this excellent character of a Current running ſoftly and ſmoothly, Iſa. 8.6. and 'tis expreſly ſaid, that God was in the ſmall ſtill Voice but was not in the Rough and Bluſtering Wind, 1 Kin. 19.11, 12, 13. But this being a Divine Diſpenſation under the Law, and before the Goſpel, we may ſuppoſe, the Angel did not appear in any viſible ſhape, but the only appearance was that theſe ſmooth Waters were extraordinarily troubled, and that extraordinary troubling indued them with this miraculous virtue of healing whoever ſtepp'd firſt into them. N. B. Note well. Oh what cauſe have we to bleſs God, that we are delivered from the affrighting Thunders and Sharpneſs of the Law, and now have diſpenſed to us the ſmall ſtill voice, the ſmoothneſs and ſweetneſs of the Goſpel. 'Tis the Sin of that Man of Sin to trouble the clear and calm Streams of Sion, and to ſtop up thoſe Wells of Salvation, Ezek 34.18, 19. & Gen. 26.15. So that pure Ordinances cannot be had. Yea and 'tis the Sin of Corrupt Rulers, when Gold Angels (in taking Bribes) trouble the clear ſtreams of Juſtice at certain times, ſo that Righteouſneſs cannot enter, &c.
The Sixth Remark is, One of thoſe Impotent folk was under ſadder circumſtances than any of the other: For 1. He was a poor Cripple, ſo could not help himſelf immediately into the Water when thus troubled, to make it a miraculous healer of thoſe that could firſt ſtep into it. 2. He was an old Cripple, even ſome, (almoſt ſeven) years before Chriſt was born, for he had been then a Cripple Thirty eight years, John 5.5. which was a long and tedious time to lye in that limbleſs miſery. 3. He had none to help him, and to hand him into the healing Pool, therefore while he was fumbling to fall down into the Water, ſome, or other of the Hoſpitallers ſtepp'd in before him, and ſuck'd up (as it were) all the healing vertue of the Waters from all others that might follow. So narrow was this miraculous power of healing, but one at one Jewiſh Feaſt only. Thus he was a Poor, Old, and Helpleſs Cripple. All ſtrove to be firſt. N. B. Note well. Oh that there were ſuch ſtriving who can come firſt now to God David's Office of being a Door-Keeper (who is firſt in and laſt out) few do deſire, &c.
The Seventh Remark is, Chriſt's Eye affected his Heart. He could not but ſym… ▪ thize with this object of pity, Our Saviour hath a foreign or ſuch a love to … Tit. 3.4. that he could not but out of mere Philanthropy ſuccour this miſerable man and this doth move our dear Redeemer ſtill [foreign] to ſhew mercy to u…cording to the meaſure of our miſery, whereof he bears a part, Heb. 2.17. & 4.15. & 5.2. Thus 'tis ſaid here, Chriſt knew this Cripple had laid long in that ſad caſe, John 5.6. ſo pitied him. N. B. Note well. The length of Calamity either on the Church or on the Children of God is a bleſſed motive to move Chriſt's Bowels, and tender compaſſions toward them.
The Eighth Remark is, Some Mens Miſery is of a longer Meaſure, and others ſhorter, as the Syrophoenician Woman had her miſery of a bloody Iſſue twelve years, Mat. 9.20. The Woman (that was bowed down doublefold) had her Infirmity eighteen years, Luke 13.11. but this Cripple had much longer miſery, even thirty eight years, yet what is this to Eternity of Extremity: Mankind in general need ſomething to mind them of God. Miſery makes a Man know both God and Himſelf. Some have pray… that Sickneſs might be ſent them to tame their bodies from ſin, and that their Souls might be better diſpoſed for God. Some ſtand in need of more miſery to bring them to Chriſt, as others leſs. Every one hath their meaſure, and none have one laſh more than is needful. If need be, we are in heavineſs, 1 Pet. 1.6. Chriſt ſuits the burden to the back, and his ſtrokes to our ſtrength, &c. Yet at long laſt comes Deliverance, then let none Deſpond and Deſpair, tho' the Viſion tarry, it will come, Hab. 2.3.
The Ninth Remark is, Chriſt is better to miſerable men than their own fears or, expectations. This miſerable Cripple had laid long in miſery, all humane helps and Medicines from Men had hitherto proved ineffectual: His hope was now hanging upon an helping Angel, no leſs than the motion of Angels (who are Miniſtring Spirits to the Heirs of Salvation, Heb. 1.14.) could diſpenſe an immediate Cure to his old and deſperate Diſeaſe, yet in this he had met with many diſappointments, and therefore feared, he ſhould periſh by his Diſtemper. When Chriſt came and look'd upon him with compaſſion. N. B. Note well, He only expected Chriſt would lend him his hand to let him down into the Waters, he would not think of any other way of Cure, yet even Chriſt then cures him by his operative word, John 5.7, 8, 9. Thus while we are meaſuring God by our Model, and caſting him into our Mold. His Thoughts are not as ours, but he goes his own way to work, not ours, and does things for us we look'd not for, Iſa. 64.3.
The Tenth Remark. is. This Cripple thus cured (by a Miracle and in a Moment) at Chriſt's Command Truſſes up his Bed, and walks to the Temple, that he might praiſe God there for his unexpected and extraordinary Recovery. N. B. Note well. This his practice is for our pattern to imitate, as was likewiſe that of Hezekiah, whoſe firſt work (when God had raiſed him from off his Sick bed) was to give ſolemn thanks to God in the Temple for that marvelous mercy, Iſa. 38.22. 'tis manifeſt that Chriſt beſtowed on this Cripple a double Cure, healing him in part on the Inſide, as well as wholly on the outſide, in giving him an Heart ſo willing to obey Chriſt's Commands though in things (as was ſaid) contra Gentes, againſt the Grain of the Jewiſh Nation, who quarrel'd with the Cure, and the bearing away of his Bed (the evidence and confirmation of the truth of the Cripple's Cure) becauſe it was done upon their Sabbath day, though much tending to God's Glory.
The Eleventh Remark is, Though this Cripple had but at the firſt a ſmall knowledge of Chriſt (for he was ſo tranſported with his Cure, that he much inquired not then after the Curer) yet when Chriſt found him in the Temple, he made himſelf more diſtinctly known to him, ſaying, [Go and Sin no more, leſt a worſe thing come unto thee, ver. 14.] wherein there is, 1. A Commemoration of his Cure and Benefit. 2. A Commonition of his Duty. And 3. A Commination of ſome ſorer Sufferings upon the neglect of Duty. N. B. Note well. Relapſes into old Sins, bring Relapſes into worſer Sufferings, God puniſheth more ſeverely the ſecond time, and riſeth higher and higher in his wrath, when we (by falling lower and lower into ways of wickedneſs, riſe higher and higher into Provocations, Lev. 26.24, 28. &c. N. B. Note well. Oh 'tis a bleſſed thing to be found waiting on God in his Temple, and worſhiping him, Chriſt may find us there, as he did this Cripple (for he calls it [My Houſe] and 'tis call'd [His Temple,] Mat. 2….13. & Mal. 3.1.) Chriſt's Haunts ſhould be known to us (as David's was to the Ziphites, 1 Sam. 23.22.) that we may find him or rather be found of him, and know him more diſtinctly as this Man did.
The Twelfth Remark is, The Jews Perſecute Jeſus for this Miraculous healing, &c. John 5.16. No ſooner had Chriſt cured the Cripple, but [foreign] he ſwam out, con…ng himſelf away, ver. 13. leſt by his Preſence that Work ſhould be hindred. The cured Cripple (as ſoon as he knew his Curer was Chriſt) from a good intent (doubtleſs) … the Jews, that they might Honour Jeſus (with him) and might repair to him, if they wanted him for any ſuch Cures. Hereupon they Execute their Malice (like Hypocrites) under ſpecious pretences, quarrelling with Chriſt for bidding the Cripple to take up his Bed on the Sabbath day, as a thing unlawful: In this they ſaid [Vere non Sincere] Truly, (Jer. 17.21, 22. Neh. 13.19. &c.) but not Sincerely. It more troubled them that Chriſt had cured the Cripple, than that the Sabbath had been broken by him, therefore they ask not [What Man is he that healed thee]? But [That bade thee take up thy Bed, &c.] v. 12. Thoſe ſpiteful People (aliud in Titulo, aliud in Pyxide) like Egyptian Temples, beautiful without, out ſome Cat or Dog to be Worſhip'd within) do convent Chriſt before the Sanhedrim (in order to kill him) before whom he openly proved himſelf the Meſſiah, aſſerting that all Power and Judgment was put into his Hand, and that he had the ſame Authority to diſpenſe the Affairs of the New Teſtament, that the Father had for the Old; yet ſuch was their obſtinacy, that neither Miniſtry nor Miſery, nor Miracle nor Mercy could mollifie their Hearts, Acts 13.41. however this plain Sermon (in Chriſt's Oracle and Miracle) left them ever after without excuſe, John. 15.22. Rom. 1.20.