indifferent, not required as necessary, though preferred before the
simple obedience to the Law; so long the heat of contention was not
great enough to breed Sects and Heresies: But when once the Precepts
and Rules of supererogation were digested into _Canons_, and urged with
an opinion of necessity; then from the _Chasidim_ issued the brood of
_Pharisees_;[90] and also from them (as it is probably thought) the
Heresie of the _Essenes_, both obtruding unwritten Traditions upon the
People, as simply necessary, and as a more perfect rule of sanctity
than the Scripture. At this time the _Tsadikim_ in heat of opposition
rejected not only Traditions, but all Scripture, except only the five
books of _Moses_; for which reason they were called _Karaim_. Some
are of opinion,[91] they rejected only _traditions_, and embraced
all the books of Scripture: Which opinion soever we follow; they had
their name קראים, _Karaim_, _Textuales_, _Scriptuarii_, i. _Text-men_,
or _Scripture-readers_, because they adhered to Scripture alone,
withstanding and gain-saying _Traditions_ with all their might. And if
we follow the latter, then all this while the _Karaim_ were far from
Heresie: but in process of time, when from _Sadock_, and _Baithus_,
these _Karaim_ learned to deny all future rewards for good works, or
punishment for evil, or resurrection from the dead; now the _Karaim_
became compleat _Sadduces_, and perfect _Hereticks_, taking their
denomination from their first Author _Sadok_. The time of each Heresies
first beginning, shall be more exactly declared in their several
Chapters.
[90] _Joseph. Scalig. Trihæres. c. 22._
[91] _Joseph. Scalig. ib._
CHAP. X.
_Of the Pharisees._
There are[92] three Opinions concerning the _Etymology_ of the name
_Pharisee_. The first are those which derive it from פרש _Parash_,
_Expandere_, _Explicare_; either from the enlarging and laying open
their Phylacteries, or from their _open performance_ of good works
in publick view of the People, as being ambitious of mans praise.
Secondly, from פרש _Parasch_, _Exponere_, _Explanare_; because they
were of chief repute; and counted the profoundest _Doctors_ for the
_exposition_ of the Law, so that they were termed[93] _Peruschim_,
_quia_ _Poreschim_; _Pharisees_, because they were _Expounders_ of the
Law. Thirdly, others derive the name from the same Verb, but in the
conjugation _Piel_, where it signifieth _dividere_, _separare_, to
_separate_.[94] In this acception, by the _Greeks_ they were termed
ἀφωρισμένοι, we may _English_ them _Separatists_. Their _separation_ is
considerable, partly in the particulars _unto which_, partly in those
_from which_ they _separated_.
[92] _Quartam etymologiam (cujus fundus & autor putatur
Hieronymus, Præfat. in Amos) refellit Scriptura Hebraica; si
enim Pharisæus diceretur a verbo פרץ Dividere, scriberentur
Pharisæi פריצים non פרושים._
[93] _Gorionides. c. 22._
[94] _Suidas._
First, They _separated themselves to the study of the Law_, in which
respect they might be called, ἀφωρισμένοι εἰς τὸν νόμον, _Separated
unto the Law_. In allusion unto this, the _Apostle_ is thought[95]
to have stiled himself, _Rom. 1. 11._ ἀφωρισμένον εἰς εὐαγγέλιον,
_Separated unto the Gospel_: when he was called from being a
_Pharisee_, to be a _Preacher of the Gospel_; and now not _separated
unto the Law_, but to the _Gospel_.
Secondly, They _separated_ themselves, or at least pretended a[96]
_separation to an extroardinary sanctity of life above other men_.
God, I thank thee, that I am _not as other men are_, Extortioners,
Unjust, Adulterers _&c._ _Luke 18. 11._
[95] _Drusius de trib. sectis, l. 2. c. 2._
[96] _Suidas._
The particulars, _from which they separated themselves_, were these.
First, _From commerce with other people_, as afterward will appear in
their Traditions: whence they called the common people, by reason of
their ignorance, עם הארץ _populum terræ_, the _people of the earth_. In
the Gospel of Saint _John 7. 49._ they are called ὄχλος. _This people_
who knoweth not the Law are cursed.
Secondly,[97] _From the apparel and habit of other men_: for they used
particular kinds of Habits, whereby they would be distinguished from
the vulgar. Hence proceeded that common speech, _Vestes populi terræ,
conculcatio sunt Pharisæorum_.
[97] _R. David. Sophon. 1. 8._
Thirdly,[98] _From the customs and manners of the world_. This
heresie of the _Pharisees_ seemeth to have had its first beginning in
_Antigonus Sochæus_. He being a _Pharisee_, succeeded _Simon the Just_;
who was Coetanean with _Alexander_ the Great: he lived three hundred
years before the birth of Christ.
[98] _Thisbites._
The _Pharisees_ were[99] not tied to any particular Tribe or Family,
but indifferently they might be of any; S. _Paul_ was a _Benjaminite_;
_Hyrcanus_ was a _Levite_.[100] Each Sect had its _Dogmata_, his proper
_Aphorisms_, _Constitutions_, or _Canons_: so the _Pharisees_ had
theirs. My purpose is, both concerning these and the other Sects, to
note onely those _Canons_, or _Aphorisms_, wherein chiefly they were
heretical, and one differing from the other.
[99] _Chrys. Mat. 15._
[100] _Flavius Jos. lib. 13. c. 18._
First, The _Pharisees_[101] ascribed _some things_ to _Fate_, or
_Destiny_, and _some things_ to mans _Free-will_.
[101] _Joseph. l. 13. c. 9._
Secondly, They confessed that there were _Angels_, and _Spirits_, _Acts
23. 8._
Thirdly, Concerning the resurrection of the dead, they acknowledged
it, and taught[102] that the souls of evil men deceased, presently
departed into everlasting punishiment; but the souls, they say, of good
men, passed by a kind of Pythagorean μετεμψύχωσις into other good mens
bodies. Hence it is thought[103] that the different opinions concerning
our Saviour did arise; Some saying that he was _John Baptist_; others,
_Elias_; others, _Jeremias_, _Matth. 16. 14._ As if Christ his body had
been animated by the soul either of _John_, _Elias_, or _Jeremias_.
[102] _Joseph. de bello Judaic. l. 2. cap. 12._
[103] _Serar. Trihæres. l. 2 c. 3. It. Drus. in præter._
Fourthly, They did stifly maintain the Traditions of their _Elders_.
For the better understanding what their _Traditions_ were, we must
know that the _Jews_ say the Law was _twofold_,[104] one committed
to writing, which they called תורה שבכתב _Thorah schebitchtah_, _The
written Law_; the other delivered by tradition, termed by them,
תורה בעל פה _Thorah begnal pe_. They say both were delivered by _God_
unto _Moses_ upon Mount _Sanai_, the latter as an exposition of the
former, which _Moses_ afterward delivered by mouth to _Joshua_, _Joshua
to the Elders, the Elders to the Prophets, the Prophets to those of the
great Synagogue_, from whom successively it descended to after-ages.
These Traditions were one of the chief Controversies between the
_Pharisees_, and the _Sadduces_.[105] The _Pharisees_ said, _Let us
maintain the Law which our fore fathers have delivered into our hands,
expounded by the mouth of the wise men, who expounded it by tradition_.
And lo, the _Sadduces_ said, _Let us not believe or hearken to any
tradition or exposition, but unto the Law of ~Moses~ alone_. The
Traditions which they chiefly urged, were these;
[104] _Moses Kotsen. in præf. lib. præcept._
[105] _Gorionides, c. 29._
1. _They would not eat until they washed their hands_, Why do thy
Disciples transgress the Tradition of the _Elders_? for they wash
not their hands when they eat bread, _Mat. 15. 2._ This washing is
said to have been done πυγμῇ _Mar. 7. 3._ that is, _often_, as some
translate the word, taking πυγμῇ in this place, to signifie the same as
πύκα in _Homer_, _frequenter_. Others translate the word _accurate_,
_diligenter_, intimating the great care and diligence they used in
washing: with this the _Syriack_ Text[106] agreeth. Others[107] think
that there is, in the phrase, allusion unto that rite or manner of
washing in use among the _Jews_, termed by them נטילת ידים _Netilath
iadaim_, the _lifting up of their hands_. The _Greek_ word πυγμὴ is
thought to express this rite, because in this kind of washing, _They
used to joyn the tops of the fingers of each hand together with the
thumb_, so that each hand did after a sort resemble τὴν πυγμὴν i. a
_fist_. This Ceremony was thus performed: First, they washed their
hands clean. Secondly, they composed them into the fore-mentioned form.
Thirdly, they lifted them up, so that the water ran down to the very
elbows. Lastly, they let down their hands again, so that the water
ran from off their hands upon the earth.[108] And that there might be
store of water running up and down, they poured fresh water on them
when they lifted up their hands, and poured water twice upon them
when they hanged them down. Unto this kind of washing _Theophylact_
seemeth to have reference, when he saith, that the _Pharisees_ did[109]
_cubitaliter lavare_, _wash up to their elbows_. Lastly, others[110]
interpret πυγμὴ, to be the fist, or hand closed, & the manner of
washing thereby denoted to be _by rubbing one hand closed in the plain
or hollow of the other_. All imply a diligent and accurate care in
washing: the ceremonious washing by lifting up the hands, and hanging
them down, best expresseth the superstition, which only was aimed at
in the reproof, though all the sorts of washing, to the _Pharisee_ were
superstitious, because they made it not a matter of outward _decency_
and _civility_, but of _religion_, to eat with washt or unwasht hands,
urging such a necessity hereof,[111] that in case a man may come to
some water, but not enough both to wash and to drink, he should rather
chuse to wash than to drink, though he die with thirst. And it was
deemed amongst them as great a sin to eat with unwasht hands, as to
commit fornication. This Tradition of washing hands, though it were
chiefly urged by the _Pharisees_, yet all the _Jews_ maintained it, as
appeareth by the places quoted.
[106] _כטילאית μετὰ σπουδῆς. Luke 1. 39._
[107] _Joseph. Scalig. Tribær. c. 7._
[108] _Munster. in Deut. 8._
[109] _Theophylact. in Marc. 7. 3._
[110] _Beza in majoribus suis annotationibus. Marc. 7. 3._
[111] _Drusius præterit. Mat. 15. in addend. & Buxtorf. synag.
Judaic. c. 6. p. 93. ex Talmud._
We may observe three sorts of washing of hands in use among the
_Jews_. 1. _Pharisaical_ and _superstitious_, this was reproved.
2. _Ordinary_, for outward _decency_; this was allowed. The third,
in token of _innocency_; this was commanded by the _Elders_ of the
neighbour-Cities, in case of murder, _Deut. 21. 6._ It was practised by
_Pilate_, _Matth. 37. 24._ and alluded unto by _David_, I will _wash my
hands in innocency_, so will I compass thine altar, _Psal. 26. 6._
2. _When they came from the Market they washt_, _Mar. 7. 4._ The reason
thereof was, because they there having to do with divers sorts of
people, unaware; they might be polluted. The word used by Saint _Mark_,
is, βαπτίσωνται, _they baptized themselves_: implying the _washing of
their whole body_. And it seemeth that those _Pharisees_ who were more
zealous than others, did thus _wash_ themselves alwayes before dinner.
The _Pharisee_ marvelled that _Christ_ had not first washed himself
before dinner, _Luke 11. 38._ Unto this kind of superstition St.
_Peter_ is thought to have inclined, when he said, _Lord, not my feet
only, but also my hands, and my head_, _John 13. 9._ Thus finding his
modesty disliked, when he refused to have his feet wash’d by his _Lord_
and _Master_; now he leapeth into the other extream, as if he had said,
Not _my feet only, but my whole body_. Hence proceeded that Sect of the
_Hemerobaptistæ_, i.e. _Daily baptists_, so called[112] because they
did _every day thus wash themselves_.
[112] _Epith. l. 2. Tom. 1. c. 17._
3. _They wash’d their cups, and pots, and brazen vessels, and tables_,
_Mark 7. 4._
4. _They held it unlawful to eat with sinners_, _Mat. 9. 11._ yea, they
judged it a kind of pollution to be touched by them, _Luke 7. 39._ If
this man were a _Prophet_, he would surely have known who, and what
manner of woman this is which toucheth him, for she is a sinner. Of
such a people the _Prophet_ speaketh: They said, stand a part, come not
near to me, or (as the words may be rendred)[113] _Touch me not_, for I
am holier than thou, _Esay. 65. 5._ The like practice was in use among
the _Samaritanes_,[114] who if they met any stranger, they cryed out,
μὴ πρόσψαυσον, _Ne attingas_, _Touch not_.
[113] _אל תגע בי Ne attingas me._
[114] _Scalig. de emend. temp. lib. 7. Idem refert Epiphan.
lib. 1. Tom. 1. cap. 13._
5. _They fasted twice in the week_, _Luke 18. 12._ Namely,[115]
_Mundays_ and _Thursdays_. Because _Moses_ (as they say)[116] went up
into the Mount _Sinai_ on a _Thursday_, and came down on a _Munday_.
[115] _Theophylact. in Luke 18. 12. It. Epiph. hær. 16._
[116] _Drusius in Luc. 18. 13._
6. _They made broad their Phylacteries, and inlarged the borders
of their garments_, _Matth. 23. 5._ Here three things are worthy
our consideration. First, What these _Phylacteries_ were. Secondly,
What was written in them. Thirdly, Whence they were so called.
_Epiphanus_[117] interpreteth these _Phylacteries_ to be πλατέα σήματα
πορφύρας, _purple studs, or flourishes, woven in their garments_: as
if _Epiphanius_ had conceived the _Pharisees_ garment to be like that
which the _Roman Senators_ were wont to wear, termed, by reason of
those _broad-studs_ and _works_ woven in it, _Laticlavium_: but seeing
that these _Phylacteries_ were additaments and ornaments, whereof there
were[118] two sorts, the one tied to their _Fore-heads_, the other to
their _Left-hands_; hence it followeth, that by these _Phylacteries_
could not be meant whole garments, or any embosments, or flourishings
woven in the cloth. Generally they are thought to be schedules or
scroles of parchments, whereof, as I noted, there were two sorts;
_Phylacteries for the Fore-head_, or _Frontlets_, reaching from one
Ear to the other, and tied behind with a thong; and _Phylacteries for
the hand_, fastned upon the Left-arm above the Elbow on the inside,
that it might be near the heart. Both these sorts were worn, not by
the _Pharisees_ only,[119] but by the _Sadduces_ also, but with this
difference; The _Pharisees_, haply for greater ostentation, wore their
_Hand-Phylacteries above their Elbows_: the _Sadduces on the palms of
their Hands_.[120] Nay, all the _Jews_ wore them, our _Saviour Christ_
not excepted. The command was general, _Exod. 13. 9._ It shall be for a
sign unto thee upon thine hand, and for a memorial between thine eyes.
So that it is not the wearing of them which our _Saviour_ condemned,
but the making of them broad, whereby they would appear more holy than
others.
[117] _Epiph. lib. 1. Tom. 1. cap. 15._
[118] _Moses Kot. præcept. affirm. 22._
[119] _Maimon. in Tephillim. c. 4. sect. 3._
[120] _Scal. Trihæres. p. 258._
In these Parchments they wrote[121] only the _Decalogue_, or Ten
Commandments, in the opinion of _Chrysostome_ and _Hierome_: but
generally, and upon better grounds, it is thought they wrote these four
sections of the Law.
[121] _Chrysost. & Hieronym. in Mat. 23._
1. The first began, Sanctifie unto me all the firstborn, _&c._
_Exod. 13. 2._ to the end of the 10. _verse_.
2. The second began, And it shall be when the Lord shall bring
thee, _&c._ _Exod. 13. 11._ to the end of the 16. _verse_.
3. The third began, Hear O Israel, _Deut. 6. 4._ and continued
to the end of the ninth _verse_.
4. The fourth began, And it shall come to pass; if you shall
hearken diligently, &c. _Deut. 11. 13._ to the end of the one
and twentieth _verse_.
These four Sections written in scrols of Parchment, and folded up,
they fastned to their _fore-heads_ and their _left-arms_: those that
were for the _fore-head_, they wrote in four distinct pieces of
parchment[122] especially, and if they wrote it in one piece; the
length of every Section ended in one column, and they did put them
into one skin, in which there was the proportion of four houses or
receptacles, and not into four skins: every receptacle was distinct by
it self; and those that were for the hand, were written in one piece
of Parchment principally, the four Sections in four columns; but if
they wrote them in four pieces, it was at length, and they put them in
a skin that had but one receptacle.[123] In time of persecution when
they could not openly wear these _Phylacteries_, then did they tye
about their hands a red thread, to put them in mind of the blood of the
Covenant of the Law.
[122] _Moses Kotsen. fol. 104. col. 3._
[123] _Munster. de præcept. affirm._
Touching the name _Moses_ calleth them טוטפות _Totaphot_, which
word hath almost as many _Etymologies_, as Interpreters; the most
probable in my opinion, is, that they should be so called _per
Antiphrasin_, from טטף _Incedere_, _to go_ or _move_, because they
were _immoveable_: Hence the _Septuagint_ translate them, ἀσάλευτα
_Immoveable ornaments_. The Rabbins call them _Tephillim_, _Prayer
ornaments_:[124] others call them _Pittacia_, & _Pittaciola_, from
πιττάκιον, which signifieth a piece or parcel of Cloth. In the
Gospel they are called φυλακτήρια, _Phylacteries_, from φυλάττω, to
_conserve_ or _keep_. First, because by the use of them, the _Law_ was
_kept_ and _preserved_ in memory. Secondly, because the _Pharisees_
superstitiously conceited, that by them, as by Amulets, Spells, and
Charms, hanged about their necks themselves might be _preserved from
dangers_. The word φυλακτήριον signifieth a Spell; and _Hierome_
testifieth, that the _Pharisees_ had a such a conceit of these
ornaments: In which place he compareth the _Pharisees_ with certain
superstitious women of his time, who carried up and down, upon the like
ground, _pervula evangelia, & crucis ligna_, short sentences out of
the Gospel, and the reliques of the Cross. The same superstition hath
prevailed with many of latter times, who for the same purpose hang
the beginning of[125] Saint _John_’s _Gospel_ about their necks. And
in the year of our _Lord_ 692. certain Sorcerers were condemned for
the like kind of _Magick_, by the name of[126] φυλακτήριοι, that is,
_Phylacterians_.
[124] _Hieronym. in Mat. 23._
[125] _Scalig. Tribær. cap. 70._
[126] _Concil. quini Sexti, Canon 61._
Thus much of their _Phylacteries_: In the same verse is reproved the
_inlarging of their borders_.[127] That which we read borders in the
_Gospel_, is called, _Num. 15. 38._ ציצות _Tsitsith_, _Fringes_: and
גדילים _Gedelim_, _Deut. 22. 10._ which word we likewise translate in
that place, _Fringes_. They were in the fore-quoted places commanded,
and our _Saviour Christ_ himself did wear them, _Luk. 8. 44._ The
latter Hebrew word signifieth a _large Fringe_, which agravateth the
superstition of the _Pharisees_, in making their Fringes _larger_,
when the Law had allowed them _large_. This literal exposition I take
to be most agreeable with the _Text_, though to _inlarge_ in _Greek_
and _Latine_[128] sometimes, signifieth to _boast, vaunt, or brag of
a thing_; and in this sense it may very well fit a _Pharisee_. The
reason of this command was, to put them in mind of the Commandments,
_Numb. 15._ And for the furtherance of this duty,[129] they used sharp
thorns in in their Fringes, that by the often pricking of the Thorn,
whether they walked or sate still, they might be the more mindful of
the Commandments.
[127] _Vide D. Kimchi. Radic._
[128] _Τὸ μεγαλύνεσθαι, apud Euripidem in Bacchis, valet,
Magnifice jactare, Efferre. Magnificare apud Varronem & Plinium
eadem significatione usurpatur, Theodor. Beza in Mat. 23._
[129] _Hieron. in Mat. 23._
There were[130] seven sorts of _Pharises_. 1. _Pharisæus Sichemita._ He
turned _Pharisee_ for gain, as the _Sichemites_ suffered themselves to
be circumcised.
[130] _Talmud. tract. Suta. cap. 3._
2. _Pharisæus truncatus_, so called, as if he had no feet, because he
would scarce lift them from the ground when he walked, to cause the
greater opinion of his meditation.
3. _Pharisæus inpingens._ He would shut his eyes when he walked abroad,
to avoid the sight of Women, in so much that he often dash’d his head
against the walls, that the blood gush’d out.
4. _Pharisæus, Quid debeo facere, & faciam illud._ He was wont to say,
_What ought I to do? and I will do it._ Of this sort seemeth the man
in the _Gospel_ to have been, who came unto _Christ_, saying, _Good
Master, what shall I do? &c._ and at last replyed, _All these I have
done from my youth upward_, _Luke 18._
5. _Pharisæus mortarius_; so called because he wore a hat in manner of
a deep _Mortar_, such as they use to bray spice in, in so much that
he could not look upward, nor of either side; onely downward on the
ground, and forward or forthright.
6. _Pharisæus ex amore_; Such a one as obeyed the Law for the Love of
Vertue.
7. _Pharisæus ex timore_; Such a one obeyed the Law for fear of
punishment. He that conformed for fear had respect chiefly to the
_negative Commandements_; but he that conformed for love, especially
respected the _Affirmative_.
CHAP. XI.
_Of the Sadduces._
To omit other _Etymologies_ of the name, there are two onely which have
shew of probability. Some[131] derive it from _Sedec_, _Justitia_; as
if they had been _Justitiaries_, such as would justifie themselves
before _Gods_ Tribunal. There are[132] that derive it, and that
upon more warrantable grounds, from _Sadoc_, the first Author of
the heresie; so that the _Sadduces_ were so called from _Sadoc_, as
the _Arrians_ from _Arrius_, the _Pelagians_ from _Pelagius_, the
_Donatists_ from _Donatus_, &c.
[131] _Epiphan. l. 1. cap. 14._
[132] _ἀπὸ αἱρεσιάρχου Σαδὼκ ὀνομάζεται. Theophylact._
This _Sadoc_ lived under _Antigonus Sochæus_, who succeeded _Simeon_
the _Just_. He was _Antigonus_ his scholar, and by him brought up
in the Doctrine of the _Pharisees_, but afterwards fell from him,
and broacht the heresie of the _Sadduces_; which heresie, because
it had much affinity with that which the Heretique _Dositheus_
taught, hence are the _Sadduces_ said to[133] be a branch or skirt
of the _Dositheans_, though in truth _Dositheus_ lived not till[134]
after _Christ_; and although these two heresies did agree in many
things; yet in a main point they differed.[135] _Dositheus_ believed
the Resurrection, the _Sadduces_ denyed it; and by consequence the
_Dositheans_ believed all other points necessarily flowing from this.
[133] _Epiph. hæres. 14. It. Tertul. de præscript. c. 5._
[134] _Origen. contra Celsum. l. 2._
[135] _Epiph. hæres. 13._
The occasion of this heresie was this.[136] When _Antigonus_ taught,
that we must not serve God as servants serve their Masters, for hope of
reward, his scholars _Sadoc_ and _Baithus_ understood him, as if he had
utterly denied all future rewards or recompence attending a godly life,
and thence framed their heresie, denying the _resurrection, the world
to come, Angels, Spirits, &c._
[136] _Aboth. cap. 1._
Their _Dogmata_, _Canons_, or _Constitutions_, were, 1. _They
rejected[137] the Prophets, & all other Scripture save only the five
books of Moses._ Therefore our _Saviour_ when he would confute their
errour, concerning the resurrection of the dead, he proves it not out
of the _Prophets_, but out of _Exod. 3. 6._ _I am the God of Abraham,
the God of Isaac, and the God of Jacob_, _Mat. 22. 32._
[137] _Joseph. Antiq. lib. 13. c. 18._
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._