Moses and Aaron. Goodwin Thomas Aiken
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.
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 sometimes183 was called Judas Gaulonites, sometimes184 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.
The occasion185 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 thought187 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.
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.
Now whether this latter may be referred to Herod the Great, I much doubt; because I find not any Author among the Ancients to speak of Herod the Great his Birth-day: It was another Herod, Tetrarch of Galilee, otherwise called Antipas, whose Birth-day we read celebrated, Mark 6. 21. The former point, that the Herodians received Herod as their Messiah, though it hath many grave Authors189 avouching it, yet others190 justly question the truth thereof; for if the Herodians were Jews (as most think) how then could they imagine, that Herod, a stranger, could be the Messiah, seeing that it was so commonly preached by the Prophets, and known unto the People, that the Messiah, must be a Jew born, of the Tribe of Judah, and of the house of David?
Others say,191 that the Herodians were certain flatterers in Herod his Court, varying and changing many points of their Religion with Herod their King.
To omit many other conjectures utterly improbable, I incline to Saint Hierom, whose Opinion is,192 that the Herodians were those who stood stifly for tribute to be paid to Cæsar. It concerned Herod, who at first received his Crown from Cæsar, to further Cæsar’s tribute, not only in way of thankfulness, but also in way of policy, to prevent a possible deposing or desceptring; for it was in Cæsar’s power to take away the Crown again when pleased him. Now, in respect that Herod saught to kill Christ, and the Herodians with the Pharisees took counsel against him; unto this our Saviour might have reference, saying, Mar. 8. 15. Beware of the leaven of the Pharisees, and of the leaven of Herod. Viz. Of their contagious Doctrine, and fox-like subtleties.
THE SECOND BOOK
TREATETH OF PLACES
CHAP. I.
Their Temple
When the Israelites came out of Ægypt, Moses was commanded to build a Tabernacle for the place of Gods publick worship. Afterward, when they were settled in the promised Land,