Part 5

2. _They rejected[138] all traditions._ Whence, As they were called ‎‏מינין‏‎ _Minæi_, i. _Heretiques_, in respect of the general opposition between them and _Pharisees_. First, because the _Pharisees_ were in repute the only _Catholicks_. Secondly, because in their Doctrine, the _Pharisees_ were much nearer the truth than the _Sadduces_: so in this respect of this particular opposition, in the ones rejecting, the others urging of traditions, the _Sadduces_ were termed[139] ‎‏קראים‏‎ _Karaim_, _Biblers_, or _Scripturists_.

[138] _Elias de ‎‏שרק‏‎._

[139] _Drusius de trib. sect. c. 8. l. 3 p. 130._

3. _They said there was no reward for good works, nor punishment for ill, in the world to come._ Hence Saint _Paul_ perceiving that in the _Councel_ the one part were _Sadduces_, the other _Pharisees_, he cried out, _Of the hope of the reward expected, and of the resurrection of the dead, I am called in question_, Act. 23. 6.

4. _They denied the resurrection of the body_, Act. 22. 8. Matth. 22. 23. Luke 20. 27.

5. _They said the souls of men are annihilated[140] at their death._

[140] _Joseph. de bello Judaic. lib. 2. c. 12._

6. _They denied Angels and spirits_, Act. 23. 8.

7. _They wholly denied[141] Fate or Destiny, and ascribed all to mans Free-will._

[141] _Joseph. l. 13. c. 9._

The _Samaritanes_ and the _Sadduces_ are of near affinity: but yet they differ. First[142] The _Samaritanes sacrificed_ at the Temple built upon Mount _Gerizim_, but the _Sadduces_ sacrificed at _Jerusalem_. Secondly, The _Samaritanes_ allowed no commerce with the _Jews_, _John 4. 9._ yea, the mutual hatred between the _Samaritans_ and the _Jews_ was so great, that it was not lawful for the _Jews_ to eat or drink with the _Samaritans_. How is it that thou being a _Jew_, askest drink of me which am a woman of _Samaria_, _Joh. 4. 9._ Nay, whereas liberty was granted unto all Nations of the earth to become _Proselites_ to the _Jewes_, so did the _Jews_ hate the _Samaritanes_, that they would not suffer a _Samaritan_ to be a _Prosylite_. This appeareth by that solemn _Excommunication_,[143] termed _Excommunicatio in secreto nominis tetragrammati_: the form thereof: as it was applyed (say they) by _Ezra_ and _Nehemiah_ unto the _Samaritanes_, was thus, _They assembled the whole Congregation into the Temple of the Lord, and they brought 300 Priests, ~and~ 300 Trumpets, ~and~ 300 books of the Law, and as many boys, and they sounded their Trumpets and the Levites singing cursed the Samaritanes by all the sorts of Excommunication, in the mystery of the name ~Jehovah~, and in the Decalogue, & with the curse of the superiour house of judgement, and likewise with the curse of the inferiour house of judgement, that no Israelite should eat the bread of a Samaritane, (whence they say, he which eateth of a Samaritans bread is as he who eateth swines flesh) and let no Samaritane be a Prosylite in Israel, and that they should have no part in the resurrection of the dead_. _R. Gersom_[144] forbade the breaking open of the Letters, under the penalty of this _Excommunication_. This proveth what formerly was said; namely, that between the _Jews_ and the _Samaritanes_ there was no commerce; but the _Sadduces_ familiarly conversed with the other _Jews_, even with the _Pharisees_ themselves; yea, both sat together in the same _Council_, _Acts 23. 6._ Now the _Samaritanes_ and _Sadduces_ agree. 1. _In the rejection of all the others traditions._ 2. _In the rejection of all other Scriptures, save only the five Books of ~Moses~._ 3. _In the denial of the Resurrection, and the consequences, as future punishments, and rewards according to mens works._ But the _Samaritanes_ held that there were _Angels_, which the _Sadduces_ denied. For the proof of these agreements and disagreements between them, read _Epiphanius, hæres. 9. & 14._

[142] _Epiphan. Tom. 1. l. 1. hæres. 14._

[143] _Drusius de trib. sect. l. 2. cap 11. ex Ilmedenu._

[144] _Buxtorf. Epist. Heb. p. 59._

Touching the _Samaritanes_, there are three degrees of alteration in their Religion observable. First, the strange Nations, transplanted by _Salmanesar_ into _Samaria_, when _Israel_ was carried away captive into _Assyria_, worshipped every one the _God of their own Countries_, _2 King. 17._ Secondly, when they saw they were devoured by Lyons, because they feared not the Lord, the _King_ of _Assyria_ sent one of the _Priests_ which was taken captive, to instruct them in the true worship of _God_: which manner of worship though they received, yet they would not lay aside their former Idolatry, but made a mixture of Religions, worshipping the living _God_, and their own dumb _Idols_. Thirdly, _Manasses_, brother to _Jaddus_ the _High priest_, in _Jerusalem_, being married to _Sanballat_, the _Horonite_’s Daughter, by reason of _Nehemiah_’s charge of putting away their strange Wives, being driven to that exigent, that he must either put away his Wife, or forgo the hope of the _Priest-hood_; by _Sanballat_’s means he obtained leave from _Alexander_ the Great, to build a _Temple_[145] upon Mount _Gariazim_, one of the highest Mountains in _Samaria_, whither many other Apostated _Jews_ fled, together with _Manasses_ being made their _High-Priest_; and now the Sect of the _Samaritanes_ (between whom and the _Jews_ there was such hatred) began, now all those fore-mentioned errors were maintained: And of this Hill it is, that the woman of _Samaria_ speaketh _John 4. 20._ Our Fathers worshipped in this _Mountain_, _&c._

[145] _Joseph. Antiq. lib. 11. cap 8._

By comparing the _Dogmata_ of the _Pharisees_, with these of the _Sadduces_, we may perceive a manifest opposition between them; yet both these joyned against _Christ_, _Mark 12._

This heresie, though it were the greatest amongst the _Jews_, yet was it imbraced and maintained by some of the _High Priests_ themselves:[146] _Joannes Hyrcanus_ was a _Sadducee_, so were his sons, _Aristobulus_ and _Alexander_,[147] and likewise _Ananus_ the younger; so that _Moses_ Chair was not amongst them exempted from error; no nor heresie.

[146] _Gorionides, cap. 29._

[147] _Euseb. hist. l. 2. c. 23. Ex Joseph. Antiq. lib. 20. cap. 8._

CHAP. XII.

_Of the Essenes._

The _Etymologies_ of the names _Essæi_, or _Esseni_, i.e. _Essenes_, are divers, that which I prefer is from the _Syriake_ ‎‏אסא‏‎ _Asa_, signifying θεραπεύειν to heal, or cure Diseases. Hence[148] are the men so often termed, θεραπευταὶ and the women amongst them, θεραπευτρίδες, that is, _Physicians_. For though they gave themselves chiefly to the study of the _Bible_ yet withal they studied _Physick_.

[148] _Joseph. de bello Judaic. lib. 2. c. 12. p. 786._

Of these _Essenes_ there were two sorts, some _Theoricks_, giving themselves wholly to _speculation_; others _Practicks_, laborious and painful in the daily exercise of those _handy-crafts_, in which they were most skilful. Of the latter, _Philo_ treateth in his book entituled, _Quod omnis vir probus_: Of the former, in the book following, entituled, _De vita contemplativa_.

Their _Dogmata_, their _Ordinance_, or _Constitutions_, did symbolize in many things with _Pythagoras_ his, where they do agree. Therefore my purpose is, first to name _Pythagoras_ his; and then to proceed on with the _Essenes_. They follow thus.

The[149] _Pythagoreans professed a communion of goods_: _So the Essenes_.[150] _they had one common purse or stock_, none richer, none poorer than other; out of this common treasury, every one supplyed his own wants without leave, and administred to the necessities of others: only they might not relieve any of their kindred without leave from their Overseers. They did not buy or sell among themselves, but each supplyed the others want, by a kind of commutative bartring: yea, liberty was granted to take one from another what they wanted, without exchange. They performed Offices of service mutually one to another; for mastership and service cannot stand with communion of goods: and servants are commonly injurious to the state of their Masters, according to that saying of _R. Gamaliel_,[151] _He that multiplyeth servants, multiplieth thieves_. When they travelled, besides weapons for defence, they took nothing with them, for in whatsoever City or Village they came, they repaired to the Fraternity of the _Essenes_, and were there entertained as members of the same. And if we do attentively read _Josephus_, we may observe that the _Essenes_ of every City joyned themselves into one _common Fraternity_ or _Colledge_. Every Colledge had two sorts of Officers: _First_, _Treasurers_, who looked to the common stock, provided their diet, appointed each his task, and other publick necessaries. Secondly, _Others, who entertained their strangers_.

[149] _Aul. Gell. l. 1. c. 10. It. Laer. in Pythag. Κοινὰ τὰ φίλων εἶναι._

[150] _Joseph. lib. 18. cap. 2._

[151] _‎‏מרבה עבדים מרבה גזל‏‎ Marbe gnabadim. Marbe gezel, Pirke Aboth. cap. 1._

2. _The Pythagoreans shunned pleasures._[152] _So did the Essenes_:[153] to this belongeth their avoiding of oyl, which, if any touched unawares, they wiped it off presently.

[152] _Justin. lib. 20._

[153] _Joseph. de bello Judaic. lib. 2. c. 12._

3. _The Pythagoreans garments were white_:[154] _So were the Essenes white also_,[155] modest, not costly: when once they put on a suit, they never changed it till it was torn, or worn out.

[154] _Suid. It. Ælian. de varia hist. l. 18. cap. 32._

[155] _Joseph. de bello Judaic. lib. 2. cap. 12._

4. _The Pythagoreans forbade Oaths._[156] _So did the Essenes_;[157] they thought him a noted lyar, who could not be believed without an oath.

[156] _Laert. in vita Pythagoræ._

[157] _Philo Judæus._

5. _The Pythagoreans had their Elders in singular respect._[158] _So had the Essenes._[159] _The body, or whole company of the Essenes_, were distinguisht εἰς μοίρας τέσσαρας into four _ranks_, or _orders_, according to their Seniority; and if haply any of the superior ranks had touched any of the inferior, he thought himself polluted, as if he had touched an _Heathen_.

[158] _Suidas. It. Laertius._

[159] _Joseph. de bello Judaic. lib. 2. cap. 12._

6. _The Pythagoreans drank water._[160] _So did the Essenes only water_,[161] wholly abstaining from wine.

[160] _Suidas._

[161] _Philo de vita contemplativa._

7. _The Pythagoreans used θυσίαις ἀψύχαις inanimate Sacrifices._[162] _So did the Essenes_:[163] they sent _gifts_ to the Temple, and did not sacrifice, but preferred the use of their _holy water_ before _sacrifice_, for which reason the other _Jews_ forbad them all access unto the Temple.

[162] _Laertius in vita Pythag._

[163] _Joseph. Antiq. lib. 18. cap. 2._

8. _The Pythagoreans ascribed all things to fate or destiny._[164] _So did the Essenes._[165] In this _Aphorism_ all three Sects differed each from other. The _Pharisees_ ascribed some things to _Fate_, and other things to _Mans Free-will_. The _Essenes_ ascribed all to _Fate_, nothing to _mans free will_. The _Sadduces_ wholly deny _Fate_, and ascribed all things to the _free will of man_.

[164] _Suidas._

[165] _Joseph. Antiq. lib. 13. cap. 9._

9. _The Pythagoreans the first five years were not permitted to speak in the School_:[166] but were initiated _per quinquennale silentium_,[167] and not until then suffered to come into the presence of, or sight of _Pythagoras_. To this may be referred the _Essenes silence at Table_ straightly observed, so that _Decem simul sedentibus, nemo loquitur invitis novem_; _Drusius_[168] renders it, that ten of them sitting together, none of them spake without leave obtained of the nine. When any did speak, it was not their custome to interrupt him with words, but by nods of the head, or beckenings, or holding their finger, or shaking their heads, and other such like dumb signs and gestures, to signifie their doubtings, disliking, or approving the matter in hand. And to the time of silence amongst the _Pythagoreans_, that it must be for five years, may be referred the initiation of the _Essenes_; for amongst them none were presently admitted into their _society_, with full liberty, but they under went four years of tryal and probation. The first year they received _Dolabellum,[169] Perizoma, & vestem albam_, a _spadle_, with which they digged a convenient place to ease Nature; a _pair of breeches_, which they used in bathing or washing themselves; a _white garment_, which especially that Sect affected. At this time they had their commons allowed them, but without, not in the common dining Hall. The second year they admitted them to the _participation of holy matters_, and instructed them in the use of them. Two years after they admitted them in _full manner_, making them of their _Corporation_, after they had received an Oath, truly to observe all the Rules and Ordinances of the _Essenes_. If any brake his oath, an hundred of them being assembled together, expelled him, upon which expulsion commonly followed death within a short time; for none having once entred this Order, might receive alms or any meat from other; and themselves would feed such a one, only with distastful herbs, which wasted his body, and brought it very low: sometimes they would re-admit such a one being brought near unto death; but commonly they suffered him to die in that misery.

[166] _Quinquennale hoc silentium â Pythagora auditoribus suis indictum vocabant ἐχεμυθίαν à cohibendo sermone._

[167] _Laertius in Pythagor._

[168] _Drusius de trib. sect. l. 4._

[169] _Joseph. de bello Judaico lib. 2. cap. 12._

10. _The Essenes worshipped toward the Sun rising._[170]

[170] _Philo item Joseph._

11. _The Essenes bound themselves in their oath, to preserve the names of Angels_:[171] The phrase implyeth a kind of worshipping of them.

[171] _Joseph. de bello Judaic. lib. 2. cap. 12._

12. _They were above all others strict in the observation of the Sabbath day_;[172] on it they would dress no meat, kindle no fire, remove no Vessels out of their place; no, nor ease Nature, Yea, they observed[173] _ἑβδομάδων ἑβδομάδας, every seventh week, a solemn Pentecost; seven Pentecosts, every year_.

[172] _Joseph. ib._

[173] _Philo de vita contemplat._

13. _They abstained from marriage_, not that they disliked marriage in it self, or intended an end or period to procreation: but partly, in wariness of womens intemperance; partly, because they were perswaded that no woman would continue faithful to one man. This avoiding of marriage is not to be understood generally of all the _Essenes_, for they disagreed among themselves in this point. Some were of the opinion before noted: others married for propagation. _Nihilominus autem cum tanta ipsi moderatione conveniunt, ut per triennium explorent valetudinem fœminarum; & si constanti purgatione apparuerint idoneæ partui, ita eas in matrimonia asciscunt. Nemo tamen cum prægnante concumbit, ut ostendant, quòd nuptias non voluptatis, sed liberorum causa inierint._ Thus the latter sort preserved their Sect by the procreation of children: the former sort preserved it by a kind of adoption of other mens children, counting them as near Kinsmen, and tutoring them in the Rules of Discipline, as _Josephus_ witnesseth. _Pliny_[174] addeth also, that many other of the _Jews_, when they began to be struck in years, voluntarily joyned themselves unto them, being moved thereunto, either because of the variable state and troubles of the world, or upon consideration of their own former licentious courses, as if they would by this means exercise a kind of penance upon themselves.

[174] _Plin. hist. l. 5. cap. 17._

Concerning the beginning of this Sect, from whom, or when it began, it is hard to determine. Some[175] make them as ancient as the _Rechabites_, and the _Rechabites_ to have differed only in the addition of some rules and ordinances from the _Kenites_, mentioned _Judg. 1. 16._ And thus by consequence the _Essenes_ were as ancient, as the _Israelites_ departure out of _Egypt_: for _Jethro_, _Moses_ father-in-law, as appeareth by the Text, was a _Kenite_: but neither of these seemeth probable. For the _Kenites_ are not mentioned in Scripture, as a _distinct order_ or _sect of people_, but as a _distinct family_, _kindred_, or _Nation_, _Numb. 24. 21._ Secondly, the _Rechabites_, they neither did build houses, but dwelt in Tents; neither did they deal in husbandry, they sowed no seed, nor planted Vineyards, nor had any, _Jer. 55. 7._ The _Essenes_, on the contrary, they dwelt not in tents, but in houses;[176] and they imployed themselves especially in husbandry. One of the _Hebrew Doctors_[177] saith, that the _Essenes_ were _Nazarites_: but that cannot be, because the Law enjoyned the _Nazarites_, when the time of the Consecration was out, to present themselves at the door of the _Tabernacle_ or _Temple_, _Num. 6._ Now the _Essenes_ had no access to the _Temple_. When therefore, or from what Author this Sect took its beginning, is uncertain. The first that I find mentioned by the name of an _Essene_, was one _Judas_,[178] who lived in the time of _Aristobulus_ the Son of _Joannes Hyrcanus_, before our _Saviours_ Birth about one hundred years: Howsoever the Sect was of greater antiquity;[179] for all three, _Pharisees_, _Sadduces_, and _Essenes_, were in _Jonathan_’s time, the brother of _Judeas Macchabeus_, who was fifty years before _Aristobulus_. Certain it is, that this Sect continued until the daies of our _Saviour_, and after; for _Philo_ and _Josephus_ speaks of them as living in their times. What might be the reason then, that there is no mention of them in the _New Testament_? I answer; First, The number of them seemeth not to have been great, in _Philo_ and _Josephus_ his time,[180] about four thousand, which being dispersed in many Cities, made the Faction weak: and haply in _Jerusalem_ when our _Savior_ lived, they were either few or none. Secondly, if we observe histories we shall find them peaceable and quiet, not opposing any, and therefore not so liable to reproof as the _Pharisees_ and _Sadduces_, who opposed each other, and both joyned against _Christ_. Thirdly, why might they not as well be passed over in silence in the _New Testament_, (especially containing themselves quietly without contradiction of others) as the _Rechabites_ in the _Old Testament_, of whom there is mention only once, and that obliquely, although their Order continued about three hundred years before this testimony was given of them by the Prophet _Jeremy_; for between _Jehu_ (with whom _Jonadab_ was Coetanean) and _Zedekiah_, Chronologers observe the distance of many years. Lastly, though the name _Essenes_ be not found in Scripture,[181] yet we shall find in S. _Paul_’s Epistles many things reproved, which were taught in the School of the _Essenes_. Of this nature was that advice given unto _Timothy_, _1 Tim. 5. 23._ _Drink no longer water, but use a little wine_. Again, _1 Tim. 4. 3._ _Forbidding to marry, and commanding to abstain from meats is a Doctrine of Devils_; but especially _Coloss. 2._ in many passages the _Apostle_ seemeth directly to point at them, _Let no man condemn you in meat and drink_, _v. 16._ _Let no man bear rule over you, by humbleness of mind, and worshipping of Angels_, _vers. 18._ τί δογματίζεσθε; _Why are ye subject to Ordinances?_ _ver. 20._ The _Apostle_ useth the word δόγματα, which was applyed by the _Essenes_ to denote their _Ordinances_, _Aphorisms_, or _Constitutions_. In the verse following he gives an instance of some particulars, _Touch not, taste not, handle not_, _vers. 21._ Now the Junior company of _Essenes_ might not _touch_ their Seniors. And in their diet, their taste was limited to bread, salt, water, and hyssop. And these ordinances they undertook, διὰ πόθον σοφίας saith _Philo_, for the _love of wisdom_: but the Apostle concludeth, _vers. 23._ That these things had only, λόγον σοφίας, a shew of _wisdom_. And whereas _Philo_ termeth the Religion of the _Essenes_, by the name of θεραπεία, which word signifieth _religious worship_, the _Apostle_ termeth in the same verse, ἐθελοθρησκείαν, _Voluntary-religion_, or _will-worship_: yea, where he termeth their Doctrine πατρίαν φιλοσοφίαν, a kind of _Philosophy_ received from their Fore-fathers by Tradition, Saint _Paul_ biddeth them beware of _Philosophy_, _vers. 8._

[175] _Serarius Trihæres. l. 3. cap. 5._

[176] _Joseph. Antiq. lib. 18. c. 7._

[177] _Scalig. in Trihær. cap. 23._

[178] _Joseph. l. 13. c. 19._

[179] _Joseph. l. 13. c. 9._

[180] _Philo. lib. quod omnis probus, p. 678._

[181] _Vide Chemnit. exem. conc. Trident. part. quart. pag. 120._

We formerly observed two sorts of _Essenes_; _Practicks_ and _Theoricks_: both agreed in their _Aphorisms_, or _Ordinances_; but in certain circumstances they differed.

1. The _Practicks_ dwelt in the Cities; The _Theoricks_ shunned the Cities, and dwelt in Gardens, and solitary Villages.

2. The _Practicks_ spent the day in manual Crafts, keeping of Sheep, looking to Bees, tilling of Ground, _&c._ they were τεχνίται, _Artificers_. The _Theoricks_ spent the day in meditation, and prayers, whence they were by a kind of excellency, by _Philo_ termed, ἱκέται, _Supplicantes_.

3. The _Practicks_ had every day their dinner and supper allowed them; the _Theoricks_ only their supper.

The _Practicks_ had for their Commons every one his dish of Water-gruel, and bread; The _Theoricks_ only bread, and salt: if any were of a more delicate palate then other, to him it was permitted to eat Hyssop; their drink for both, was common water.

Some are of Opinion, that these _Theoricks_ were _Christian Monks_; but the countary appeareth, for these reasons:

1. In that whole Book of _Philo_, concerning the _Theoricks_, there is no mention either of _Christ_, or _Christians_, of the _Evangelists_, or _Apostles_.

2. The _Theoricks_, in that Book of _Philo_’s, are not any new Sect of late beginning, as the _Christians_ at that time were, as is clearly evidenced by _Philo_ his own words. First, In calling the Doctrine of the _Essenes_ πατρίαν φιλοσοφίαν, _A philosophy derived unto them by tradition from their fore-fathers_. Secondly, in saying, _Habent priscorum commentarios, qui hujus sectæ autores_, &c.

3. The inscription of that Book, is not only περὶ βίου θεωρητικοῦ but also περὶ ἱκετῶν. Now _Philo_[182] elsewhere calleth the whole Nation of the _Jews_, τὸ ἱκετικὸν γένος, which argueth, that those _Theoricks_ were _Jews_, not _Christians_.

[182] _Philo in Prin. lib. de legat. Caium._

CHAP. XIII.

_Of the Gaulonitæ, and the Herodians._

Other Factions there were among the _Jews_, which are improperly termed Sects. Of these there were principally two. First, _Gaulonitæ_. Secondly, _Herodiani_. The _Gaulonitæ_ had their names from one _Judas_, who sometimes[183] was called _Judas Gaulonites_, sometimes[184] _Judas Galilæus_, of whom _Gamaliel_ speaketh, _Acts 5. 37._ _After this man rose up Judas of Galilee in the daies of the tribute._ The tribute here spoken of, was that made by _Cyrenius_, sometimes called _Quirinius_: the name in _Greek_ is one and the same, but differently read by Expositors. This _Cyrenius_ was sent from _Rome_ by _Augustus_, into _Syria_, and from thence came into _Judæa_, where _Coponius_ was _President_, and there he raised this Tax; which taxation is unadvisedly by some confounded with that mentioned, _Luke 2. 1._ Both were raised under _Augustus_, but they differed. First, this was only of _Syria_ and _Judæa_; that in Saint _Luke_ was universal, of the whole world. Secondly, this was, when _Archelaus_, _Herods_ son, was banished into _Vienna_, having reigned nine years; that, under _Herod_ the Great: Whence there is an observable Emphasis, in that Saint _Luke_ saith, it was the _first_ taxing, having reference unto this _second_.

[183] _Joseph. Antiq. lib. 8. cap. 21._

[184] _Jos. l. 18, c. 21._