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CHAP. XI.
Of the Sadduces
To omit other Etymologies of the name, there are two onely which have shew of probability. Some131 derive it from Sedec, Justitia; as if they had been Justitiaries, such as would justifie themselves before Gods Tribunal. There are132 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.
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 to133 be a branch or skirt of the Dositheans, though in truth Dositheus lived not till134 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.
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.
Their Dogmata, Canons, or Constitutions, were, 1. They rejected137 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.
2. They rejected138 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 termed139 קראים Karaim, Biblers, or Scripturists.
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 annihilated140 at their death.
6. They denied Angels and spirits, Act. 23. 8.
7. They wholly denied141 Fate or Destiny, and ascribed all to mans Free-will.
The Samaritanes and the Sadduces are of near affinity: but yet they differ. First142 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. Gersom144 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.
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 Temple145 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.
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.
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. Hence148 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.
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.
The149 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.
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.
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.
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.
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.
6. The Pythagoreans drank water.160 So did the Essenes only water,161 wholly abstaining from wine.
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.
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.
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; Drusius168 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.
10. The Essenes worshipped toward the Sun rising.170
11. The Essenes bound themselves in their oath, to preserve the names of Angels:171 The phrase implyeth a kind of worshipping of them.
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 observed173 ἑβδομάδων ἑβδομάδας, every seventh week, a solemn Pentecost; seven Pentecosts, every year.
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. Pliny174 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.
Concerning the beginning of this Sect, from whom, or when it began, it is hard to determine. Some175 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 Doctors177 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.
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 Philo182 elsewhere calleth the whole Nation of the Jews, τὸ ἱκετικὸν γένος, which argueth, that those Theoricks were Jews, not Christians.
