Moses and Aaron. Goodwin Thomas Aiken
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