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._
The occasion[185] of this Faction was thus: When _Cyrenius_ levied this
Tax, and seized upon _Archelaus_, _Herod_’s sons goods; then arose this
_Judas_ opposing this Tribute; and telling the people, that Tribute was
a manifest token of servitude, and that they ought to call none _Lord_,
but only him who was _Lord of Lords_, the God of heaven and earth.
Whence those that adhered unto him were called _Gaulonitæ_; they were
also called _Galileans_.[186] It was their blood that _Pilate_ mixed
with their sacrifices, _Luk. 13. 1._ For _Pilate_ had not authority
over the Nation of the _Galileans_. The reason of this mixture is
thought[187] to be, because the _Galileans_ forbad sacrifices to be
offered for the _Roman Empire_, or for the safety of the _Emperour_;
whereupon, _Pilate_ being incensed with anger, slew them whilst they
were sacrificing.[188] To this faction belonged those murderers, termed
Σικαριοὶ, mentioned, _Acts 21. 18._
[185] _Joseph. loco superius citato._
[186] _Oecumenius. Act. 5. 37. Theophylact. Luc. 13. 1._
[187] _Theophylact. in Luc. 13._
[188] _Joseph. l. 7. de bello Judaic. cap. 28. p. 985._
Concerning the _Herodians_, those that number them among _Hereticks_,
make the heresie to consist in two things: First, in that they took
_Herod_ the Great for the promised _Messias_; because in his Reign,
he being a stranger, the _Scepter_ was departed from _Judah_; which
was the promised time of the _Messiah_ his coming. Secondly, they
honoured him with superstitious solemnities annually performed upon his
Birth-days. Of _Herod_ his Birth-day the _Poet_ speaketh,
_---- ---- ---- Cum_
_Herodis venere dies, unctaque fenestra,_
_Dispositæ pinguem nebulam vomuere lucernæ,_
_Portantes violas, rubrumque amplexa catinum,_
_Cauda natat thynni, tumet alta fidelia vino._
_Pers. Sat. 1._