Moses and Aaron. Goodwin Thomas Aiken

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СКАЧАТЬ 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.

      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 СКАЧАТЬ