A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

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 Har∣vest, Lev. 23.5, 11, &c. therefore the Evangelist calls it only a Feast in General, be∣cause he had given such fair intimation before, what Feast it was that he there men∣tioneth, saith Dr. Lightfoot. This Miracle of healing the Impotent Man consists of ma∣ny 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 per∣sons 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 him∣self, 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 swal∣lowed 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 streng∣then 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 Al∣mighty 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 mo∣ting 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 im∣mediately 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to shew mercy to u••••cord∣ing 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 com∣passions 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 con∣firmation 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 wor∣shiping 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 (doubt∣less) 〈◊〉〈◊〉 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 trou∣bled 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.