The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

Sect. V. Of the Pharisees.

As the Sadduces on the one hand made nothing of Traditions at all, so the Pharisees on the other hand did make exceedingly too much, not only beyond the Sadduces, but also the rest of the Nation that walked in the high way of the State-Religion, separating and singling themselves in a more strict course of Ceremonious devotion, from other people. The Jews do write their name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Parush & Parushim with u in the second Syllable. But the Greek of the New Testament, and Josephus, as also the Syriack and A∣rabick do read it with i 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pharish: Suitable to the Chaldee and Syriack language which was then spoken. The word Parash is used but once in Scripture for se∣paration, as ii is observed by Elias Levita, whose words are these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Parash, saith he, betokeneth division and separation, and it is found in Scripture but only once. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ezek. 34. 12. (His scat∣tered or parted sheep 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Septuagint rendred by the Latine, oves seperatae) yet our Rabins of happy memory have used it exceeding much. And from hence is the Noun Parush and Parushim, that is Pharisee and Pharisees, and they were men separate from the ways of the world, as were the Nazarites. Baal Aruch yet clearet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Pharisee (saith he) is he that separateth himself from all uncleaness and from all unclean meats, and from the common people that understand not the exact orders for meats, &c. Accor∣ding to this sense of separation Juchasin calleth Merlins mother a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Pharisee, that is a Nun or recluse. His story of him and her is briefly thus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the days of Pope Leo was the great wise man Merlin in England: And they say he was the son of a Spirit: Now his mother was a Kings daughter, A Nun: And he made many books, fol. 144. col. 1.

And divers other passages in the Jewish writers might he produced, by which they shew the general acceptation of the word Pharisee, namely, that it signified and imported separation: and that the Pharisees were Separatists from others of the Nation.

Now about the separation of the Pharisees from other persons, two things are to be examined. 1. In what their separation did consist. And 2. from what persons it was that they did separate.

As to the first; their Separation from others was not about the publick Ordinances or refraining the publick Assemblies as the Separatists of our times do, but it considered in some other thing, In Mat. 12. 9, 13. Luke 6. 6, 7. there were Pharisees in the Synagogue at the publick Worship, &c.

And Separation from the publick Assemblies was against their own position. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The prayer of the Congregation (saith their Tradition) is always heard: Yea though sinners be among them, yet the Holy blessed God re∣fuseth not the prayer of the Assembly: Therefore it is necessary that a man joyn himself with the Congregation, and pray not alone at any time when he may pray with the Congregation: And let a man ever go to Morning and Evening prayer in the Synagogue: for his prayer is not always constantly heard but in the Synagogue: And every one that hath a Synagogue in his City, and prayeth not in it with the Congregation he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an evil neighbour. Maymon. in Tephillah. per. 8.

Nor did their Separation consist in refraining the company and converse of others, for they sate in the Sanhedrin with Sadduces, Acts 23. 6. Mark 3. 6. see also Mat. 16. 1. they to other mens houses. Mark 16. 16. &c.

Conversed with any sorts of men to make them Proselytes, Mat. 23. 15. conferred or∣dinarily with Christ and his Disciples, Mat. 15. 1. & 12. 1, 2, &c. And indeed it will be a hard thing to find in the Jews antiquities, mention of Separation of any of the Nation, from the converse of others: unless it were from a person Anathemated, which falleth not under the consideration that we have in hand.

To eat indeed with the common sort of people they made it sky, as Mark 2. 16. for none of the Scholars of the Wise would cat with the people of the Land, (as was observed before) no more would any of the people of the land with a Heathen, Act. 11. 3. (therefore that prophane person of the Church of Corinth must be used as a Heathen or Pub∣lican, Mat. 18. 17. they must not eat with him. 1 Cor. 5. 11.) but to talk, walk, sit, buy, sell, and to use other common converse with men of the Nation, it was neither against the Te∣ner•••• nor practice of the Pharisees, nor any other Sects of the Nation, unless it were the Es∣s••a••s growing Theraputae, or the Colledges of Hermites in Egypt.

2. The separation of Pharisees therefore did not consist (which is the second thing to be looked after) so much in their withdrawing from the society of men, as it did in a sin∣gularity of holiness and devotion, which they pretended and took upon them to have above, beyond, and distinct from other men: walking beyond and above the rule of the State Religion, and common devotion of the Nation, and seeming something above Ela in the scale of holyness to the eyes of others, whereas he whose eyes walk through the Earth, saw them to be but painted Sepulchers full of rottenness and corruption, Mat. 23. 27.

Their transendency of holyness which they took upon them, they desired should ap∣pear especially in these two particulars. 1. In extream Ceremoniousness beyond other men, as in frequent washings, large Phylacteries, Touch not, taste not, handle not, &c. And 2. In extraordinary pretended devotions, as long and frequent prayers, much shew of fastings, &c. that they might be seen of men.

We will not antedate the consideration of these particulars, by insisting on them here, but reserve them to be looked after as they come to hand in our future progress: only here let us take the pattern and Character of the Pharisees, as the Talmud it self, and the Jews own Authors do picture them, which for the present may serve for some explanati∣on of those particulars, wherein the Gospels do point at their pretended and hypocriti∣cal superlative holiness. The Talmud nameth seven kind of Pharisees. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Schechemite Pharisee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that doth like the Sheche∣mites, who circumcised themselves, not for the commandment sake, but for advantage: 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The dashing or stumbling Pharisee, for so we may interpret it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that avoids thrusting upon men in the way: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And dashes his feet against the stones: he went so demure a grave pace that he would not lift up his feet from the ground, but dasht and stumbled against every stone that lay in his way. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Phlebotomizing Pharisee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He as he went would thrust up to the wall, lest he trouble the passengers that went and came, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so hard that he would dash his face against the wall and draw blood: 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Pestil Pharisee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that wrapt his coat about his hand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And kept off himself from touching of any men, lest he should be defiled: using his hand mu••led in his cloaths, as it were a pestil to drive off men from him. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Supererogation Pharisee, that said what is my duty and I will do it and to spare, shew me my trangression and I will amend it, as meaning, that there is no man that can shew wherein ever I transgressed. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Another dashing Pharisee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that went bending double, in shew of humility: and winked as he went and dashed his feet against stones: but his heart was naught: He drew blood by dashing against walls: seeming to be very humble, and for the abundance of his hu∣mility, he would not look about him as he went, but dashed his arms or shoulders against walls, and drew blood: and all this not in the fear of God but to deceive men. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Pharisee of love: that became a Pharisee for the love of men or for the love of God. Vid. Talm. in Sotah per. 3. in Gemara & Aruch R. Nathan in voce, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where he also men∣tioneth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joanna a woman Pharisee: of whom he giveth this story in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joanna the Daughter of Retibi by withcraft hindred womens childbearing, and put them to extream pain in childbirth: Now she pretended to be a very holy woman, and they used to come to her and to beg her Prayers in behalf of such or such a woman, that she might be delivered: and then she would loose the charm, and the woman was soon brought to bed: At last she was discovered to be a Witch, and then they ••lew her. He calleth her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Pharisee because of her pretended holiness.

Thus was the Pharisees Separation or distinction from other men: not in regard of re∣fraining of the society of men, either in publick or private, either in Synagogue or street, but in taking on him and seeming to be more incomparably holy, and most distinctively transcendent above all other: Luke 18. 10. They despised the Sadduces as Hereticks; and the strictness of the Esseans as far short of their Ceremoniousness (though I believe they were the far honester and more sincerely religious men) and the rest of the learned of the Nation that were not of these Sects were nothing in their eyes, because not of their way and practise: But as for the common people, it is above expression how scornfully they looked upon them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Pharisee that had an Issue might not eat with one of the common people that had an issue, though they were both under the same uncleanness: Sabbath per. 1. in Gemara. Nay they had a scornfull Maxim, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That the garments of the common people were to them as the shooes of him that had an issue: Hagigah. per. 2. for having touched their garments, they washed themselves before they ate, is having been defiled by them with an high uncleaness. Aruch in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And that speech of theirs mentioned before may top up all, John 7. 49. This people that know not the Law is cursed

Thus were the Pharisees separated and severed in their own conceit and practice, and would appear so in the eyes of others, from all other men of the Nation, as in an higher form, and pitch of holiness and devotion: looking down upon all sorts of men as below them in piety and Religion, and though not separating from their society, yet not equal∣ling them within their thoughts, but despising them: conversing ordinarily with the com∣mon people, but washing after coming near them, as having received defiling from them.

This great pretence and shew of holiness they politickly used to bring them into the esteem and repute of men and in favour with the people: which end they accordingly attained unto so far, that they got all the applause and indeed all the power into their own hands. The Pharisees have so great power with the multitude (saith Josephus) that if they speak any thing against the King, or against the High-Priest they are presently believed. Antiq. lib. 13. cap. 18. And a little after. The Sadduces did only win upon the rich, but had not the common people on their side. But the Pharisees had the multitude for them: They had small reason, considering how they scorned them, and domineered over them. And there he relates how they stirred up the peoples hate against Hyrcanus the King, and in chap. 23. how they did the like against King Alexander. And therefore when he was upon his death bed, he adviseth Alexandra the Queen to keep in with the Pharisees: For that they were very powerful with the people, and could hurt those they hated and help their friends. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For that they are mightily believed by the people, especially if they speak evil of any man whom they hate. And I my self saith the King came into disfavour by their means because I gave them offence: And to trouble the Reader but with one Character more of them: the same Josephus Ant. lib. 17. c. 3. gives them this badge: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Pharisees are exceeding strong to oppose Kings: they are subtil and very forward to make open war, and to do mischief.

Now although the word Scribes and Pharisees are made terms convertible in this porti∣on of Scripture that we are upon (for whereas Luke calls them Pharisees and Doctors of the Law, vers. 17. and Scribes and Pharisees, vers. 21. the other two Evangelists have only called them Scribes) and the like convertibleness is used in other places, yet was there a distinction to be made betwixt a Scribe and a Pharisee. To this purpose is that passage observable in Acts 23. 6, 7, 9. where the Sanhedrin is described to consist of Pharisees, Sadduces, and Scribes which were on the Pharisees part: that is, Scribes that were of the Pharisees mind and part in matter of opinion, but were not Pharisees in demeanour in matter of so precise conversation (unless the word Scribes there do mean the President and Vice-president of the Councel.) For it was very possible, nay easie for a man, to be a Scribe, that is, either a member of the Sanhedrin, or a publick Teacher, and yet nei∣ther a Sadduce in opinion, nor a Pharisee in practice. The Sadduces of the Sanhedrin may be called Scribes, because they were of the Law-makers to the Nation as well as the Pharisees, but the Pharisees more properly might be called so, because they were so zea∣lous of Traditions and of the decrees of the Scribes that had still gone before them: but every Scribe that held with the Pharisees in that point, went not with them in the strict∣ness of their Ceremonious demeanour: so that every Scribe was not a Pharisee, and every Pherisee not a Scribe. For the title Scribe did denote a function, but the title Pharisee did denote devotion: Now these that the Evangelists speak of in the place that we have in hand, were both Pharisees and Scribes, that is, not only the publick Teachers in their Schools and Synagogues, of those Traditions upon which the State-Religion was setled, and according to which the body of the Nation walked, but such as took upon them a preciseness and devotion above the common rate and practise of those that walked in the State-Religion. The concourse of these Doctors was occasioned partly by Christs peregrination throughout their Synagogues of Galilee, where they were eye and ear wit∣nesses of his works and words, and partly by that fame that was now spread of him through all the Countries thereabout, as Mat. 4. 25. And Christ in this great concourse of such learned, prying and captious men, doth mightily and abundantly shew forth his power of healing which Luke hath uttered, The power of God was present to heal them, that by such demonstrations he might convince them that he was the Messias.

Mark 2. Vers. 4. They uncovered the Roof, and when they had broken it up, they let down the bed.

It seemeth by some passages of Scripture, that as their houses were flat roofed, so that they had grates on the top of the roof, through which they received light and air when they pleased, and when they would they covered those grates with a covering to keep out cold and foul weather; So it is said of Noah that he removed the covering of the Ark and looked, Gen. 8. 13. though it had a window in the side of it to have looked out,

Vers. 8. And of Ahaziah, that he fell through a lattice, 2 King. 1. 2. which may be un∣derstood of this grate, as he was walking over it. Now whether the Evangelists mean that these men, took up this cover, grate, and all, and let down the bed, or rather as their expression seem to carry it, that they broke the solid and whole roof, we shall not insist to make inquiry after it, only we cannot but observe how like this bed and man in it comes down from the top of the house to the coming down of Peters sheet from Hea∣ven, Acts 10. let down by the four corners.

Mat. 9. Vers. 2. Son be of good cheer, thy sins are forgiven thee.

What Matthew and Mark utter, Son, Luke expresseth Man, Luke 5. 20. and the terms may be understood convertibly according to the idiom of the Language used both among the Hebrews and the Chaldees: or if the word son be construed in its closer strictness, it may be taken as an expression used by Elders to younger persons, or by superiours to inferiours, as Joh. 7. 19. 1 Sam. 4. 16. Luke 16. 25. But I should expound it in a closer strictness still, as spoken by Christ in much tenderness and cherishing to that singular faith of this man that he observed in him. It is said indeed by all the Evangelists, that Jesus saw their Faith, as applying it to the four men that brought the palsick man thither, but it cannot be so much as surmised but that the diseased man had faith as well and as vi∣gorous as they. And indeed a greater faith had not been shewed by any that had dealt with Christ in all the story hitherto, than was shewed in this action, of bringing this man before him in such a manner, and thereupon it is the less to be wondred at, if Christ do in most melting and tender expression call him son, and pronounce healing of the Soul to him that came for healing of his body.

It is not to be doubted, but that upon these words of Christ the man had received healing though he had said no more to him: since none that came to him in faith went away not sped. Yet herein lyeth some scruple and question, how the forgiveness of his sins could have influence into the healing of his disease. Since that is the cure of the soul and not of the body, and since justified persons are as incident to diseasdness and to death; as those that are not justified: There is a passage in the Prophet Esay, something agreeable to this matter in hand, and that is in Chap, 33. 24. The Inhabitant shall not say I am sick, the people that dwell therein shall be forgiven their iniquity. Now in such pas∣sages as these there seemeth reference to be had to those curses threatned for violation of the Law in Deut. 28. amongst which there are sad diseases of body and mind mentioned and denounced vers. 21, 22, 27, 28, 35, 59, 60, 61. And from that ground seemeth to have risen their giving up men that were palpable offenders to a Cherem or a curse, and the giving up of men to Satan: For as for incorrigible offenders, that would not be reclaimed by correction, and for whom there was no express and positive Law to put them to death, what was there to be done with them? But to devote them solemnly and to leave them to those curses that God denounced against such violaters of his com∣mandements: which Judicial process founded upon the warrant, and belief of his word, it pleased the Lord very often to follow with answerable effect: and such a person be∣came a curse among his people, as Numb. 5. 27. And this I suppose to be the giving up to Satan mentioned in the Scripture as devoting such a wretch, out of the care and protecti∣on of God, to the power and disposal of the Devil: And this that common and prover∣bial speech among the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pack to Satan, which is to be found in their Tal∣mudical writers seemeth to have respect and reference unto: And accordingly divers di∣seases in the Gospel are ascribed to the inflicting of Satan, as Luke 13. 16. & 11. 14. &c. And the giving up of the person to Satan, 1 Cor. 5. must be for the destruction of the flesh, vers. 5.

Vers. 5. Whether it is easier to say, Thy sins be forgiven thee, &c.

It was indeed a truth that the Scribes aimed at, when they said this man blasphemeth, namely that none can forgive sins but God only, but their ignorance concerning the per∣son about whom they spake, did cause themselves to blaspheme, when they said he blas∣phemed. In this answer of Christ to them, whether it is easier to say, &c. 1. He mean∣eth not whether is it easier to pronounce those words, but whether is it easier to effectu∣ate those words, that is, to do those things that the words do mean, namely to forgive sins, or to heal a palsie? 2. He meaneth that it had been an easier thing to have said, Rise, take up thy bed and walk, and so to have recovered the man of his malady, as a Prophet or one indued with the gift of miracles might have done. But 3. that he said Thy sins are forgiven thee, purposely that they might take notice not only by his utter∣ing of the words, but also by the effect that was to follow them, that he had power to forgive sins: As he had mightily revealed his power in the two cures that he had wrought

in the stories before, in casting out a Devil and healing a Leper; so doth he here shew this power a greater power than either of those; and it may be conceived, That he pur∣posely useth those word, Thy sins are forgiven thee, for the mans healing, rather than Rise, take up thy bed, not only because he would shew his own power to forgive sins, but because he would glorifie the doctrine of forgiveness of sins before these Pharisees, who stood altogether upon legal righteousness: And so at once would shew the great work of the Messias to save his people from their sins, as Matt. 1. 18. and the great tenor of the Gospel, faith and remission of sins, He saw their Faith, and said, Thy sins are for∣given.

Vers. 9. He saw a man named Matthew sitting at the Receipt of Custom.

Matthew is now writing his own story, and he is not ashamed to speak the worst of himself, that the grace of God might be the more magnified in him, and to tell you that he was of the worst sort of men, namely, a Publican, as he speaks it out, Chap. 10. 3. He was also called Levi, for so Mark and Luke do style him, and whether he carried these names, one before his calling and the other after, it is but needless to enquire, since double-namedness among the Jews was so familiar. He was the Son of Alpheus or Cleopas and so Christs kinsman; and thus that one man hath four sons that were Apostles, name∣ly, James called the less, and Judas (called also Lebbeus and Thadeus) and Simon called the Canaanite, and Levi called also Matthew.

Matthew it seemeth was a Publican at Capernaum Custom-house, on the Sea side (for so it appeareth by the relation of Mark) to gather tribute or Custom of Passengers over the water, and of those whose imployment lay in that Sea of Galilee. And here I can∣not but mention a Gloss of Rabbi Solomon on Judg. 5. 10, 11. You (saith he) that walk afoot by the way, speak and mention this deliverance which you have from the noise of those that shot at you from Ambushes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thieves and Publicans that lay in wait by stocks to surprise those that came over the waters: And the Chaldee Paraphrast at the same place, speaketh of the Publicans sitting besides the waters. And to this purpose also, may be produced that Tradition in the Treatise Sabbath per. 8. To carry out ink on the Sab∣bath to write with it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one of the Publicans Tickets, and to carry out one of the Publicans Tickets was unlawful. The Gemarists there explain what these Publicans Tic∣kets were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How big (say they) was one of these Publicans Tickets? It was two great Letters written in Paper, or on something else, &c. And the in∣tent of these Tickets were, that he that had paid his whole toll, or Custom on this side the water, shewing it when he came on the other side of the water, he was freed from paying any more.

Now Publicans were of two sorts, either those that voluntarily set themselves to a mony-changing and mony-breaking trade, and in that trade, by cheating and oppressi∣on raised profit; and such Baal Aruch meaneth, when he speaketh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Publican that sets up of himself, or such as were set up by the Romans to gather their Tribute of the Jews, (as saith Haggaon) and they favoured some in partiality, and on others they laid load, and exacted more than right, and proved but thieves. Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And whether voluntary or authorized Publicans, they are both branded as wicked and unconscionable wretches, not only by the Scripture, but also by the Jews own writers: and as in Scripture they are commonly mentioned in conjunction with sinners or harlots; so are they also linked in their writings with the vilest persons: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vows made to murderers, thieves, and Publicans may be broken, Talm. in Neda∣rim per. 3. halac. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These persons are prophane or unlawful, Shepherds, alms-gatherers and Publicans, Sanhedr. per. 1. fol. 24. And in Baba kamah fol. 94. The repentance of shepherds, alms-gatherers and Publicans is very hard, &c. Of such a rank and profession was Matthew before his calling, and yet (so great is the power of Christ in his spirit and grace) he becomes not only an Apostle but a Pen-man of the Gospel: and (as it is not improbably held) the first that set Pen to paper in that kind, of all the four. Matthaeus in Judaea Evangelium primus scribit. Euseb. in Chr. ad Annum Domini. 41.