Pilgrimage, Book 2 · Chapter 8
CHAP. VIII.
Of the diuers Sects, Opinions, and Alterations of Religion, amongst the Hebrews.
IN this matter of Alterations, and altercations amongest them about Questions and practise of Religion, we are in the first place to obserue their often apostacies aPhilastrius reckoning therein their idolatries, numb… eth 28. Iewith sects: and as Scaliger obserueth, and the Scripture will bcare i…, might by that rule hauehave reckoned many other.from the truth of the Lawe to the idolatrous superstitions of the neighbouring Nations: as the Reliques of their Aegyptian idolatry in the golden Calfe Exo. 32. their often murmurings in the desart, the presumption of Nadab and Abihu, and after of Aaron and Miriam, the conspiracie of Korah, Dathan, and Abiram, Balaams stumbling-blocke, to couple them in idolatrous seruice to Baal-Peor, the idoll of the Moabites: And after their possession of the Land, when Ioshua and the Elders were dead, they serued bIud.2.12,13.the gods of the people that were round about them, as Baal and Ashtaroth: of the idoles and their rites is before spoken. And although Gideon cut downe the groue, and destroyed the altar of Baal, cIud.6.27.yet he made an Ephod of the earerings of the prey, and put it in Ophrah his Citie, and all Israel went a whoring there after it dIud.8.27,33.: and after his death, made Baal-berith their god. They serued also the GODS of Aram, Zidon, Moab, Ammon, eIud.10.6.and the Philistims: Michah flud.17 &18.an Ephramite made an house of gods, an Ephod, and Teraphim, and consecrated one of his sonnes to be his Priest; and after set a Leuite, Ionathan, in his roome, the occasion of apostacie to a great part of the Tribe of Dan, all the while the house of GOD was in Shiloh: besides the corruption of state and religion by the Beniamites gIud.19.and by h1.Sam.2.12.Hophni and Phinehas the sonnes of Eli.
But after the reformation of Religion by Samuel, Dauid, and Salomon, (who yet became after an idolatour) befell their greatest Apostasie, to wit, of the tenne Tribes; from GOD, their King, and Religion, by the ouer-wise policie of Ieroboam, which corrupted and subuerted both it and himselfe. He (least those reuolted Israelites should, by frequenting GODS appointed worship at Ierusalem, recknowledge their former and truer LORD) consecrated two Aegyptian Calues at Bethel and Dan i1.King.12., and made an House of High Places, and Priestes of the lowest of the people.
Iudah also made them, in the same times, High Places, Images, and Groues, on euerie high Hill, and vnderunder euerie greene Tree. Yet had the Kingdome of Iudah their entercourses of corruption and reformation, according as they had good or bad Kings; but in Israel, the Commonwealth and Church receiued, by that sinne of Ieroboam, an vncurable wound and irrecouerable losse, vntill that, in GODS iust punishment, they were carried away by the Assyrian Kings into Assyria, and into Hala, Habor, and the Cities of the Medes, as 2. King. 17. appeareth, where is recorded a summarie collection of these and other their idolatries. Of these exiled Israelites (if wee beleeue the reports and coniectures of diuerse Authors) are descended those Tartarians, which since ouer-ran, with their Conquests, a greater part of Asia and Europe, then euer any other Nation, before or since: of which their Originall and Exploits, wee shall in fitter place further discourse. The other Kingdome of Iudah, although it receiued sometime some breathing and refreshing vnderunder her more vertuous and religious Kings, yet for the most part, groaning vnderunder Tyrannie and Idolatrie, was at last a prey to the Babylonians: from which seruitude being freed by the Persian Monarches, vnderunder varieties of aduerse and prosperous fortunes, it was afterwards rent and tome by the Macedonians, being made a common Stage for the Armes and Armies of the successors of Ptolomey in Aegypt, and Seleucus in Asia; remaining meede vntounto the Conquerour, and receiuing no small impressions and wounds in Soule as well as Bodie, in Religion as in Politie. But being after deliuered from Macedonian thraldome by the Familie of the Macchabees, the Gouernment, Ecclesiasticall and Temporall, became theirs, but the mindes of this Iewish people was in those Times diuided in diuersitie of Sects and Opinions, of which the Euangelicall and other Histories make mention.
The opinions of the Iewes may bee reduced kHalls Pharisaisme and Christianitie. Synagoga Iudaic. cap.2.into these two generall Heads: the one were such as contented themselues with the Law of GOD, and were called Karraim, or Koraim, of which sort there are diuerse at this day in Constantinople, and other-where: The other Rabbinists, Supererogatorie (as Master Hall calls them) and Popish Iewes, called Hasidim, professing a more strict Holinesse then the Law required: Yet at first these both pleased themselues, and did not, by opposition of Science, displease each other, and disagreeing in opinion, they yet in affection agreed. But when these voluntarie Seruices began to be drawne into Canons, and of arbitrarie became necessarie, they were rent into sundrie Sects. Of these and their originall let vsus heare Scaliger speake.
There were lIos. Scal. Elench. Triber. Nich. Serrar. c.22. He calls these two sects cap.2. Karraim, of Kara, which signifieth the Scripture: and Rabban…m, which were the Wise-men, foreign after called Pharisees.(sayth hee) before the times of Hasmonaei, two kindes of Dogmatists, men holding differing opinions, among the Iewes: the one onelyonly accepting the written Law; the other Tradition, or the addition to the Law. Of the former kinde arose the Karraim, of whome came the Sadducees; of the later, the Pharisees. These Pharisees were the issue of the Hasidees.
The Hasidees were a Corporation, Guild, or Fraternitie, which voluntarily addicted themselues to the Offices of the Law, I. Macchabees, Chap. 2. verse 42. mIunius translateth it Aschidaei, & sayth, they were such as for religion were scattered and dispersed about forfeare of the King.Their originall was from the times of Ezrah, or Esdras, Haggai and Zacharie, the Prophets, being authors of this Order. These, in regard of their institution, were called Holy, Hasidim; and in regard of their Combination, Hasidaei. And besides that which the Law enioyned (which is iust debt) they supererogated, and of their owne free accord disbursed vponupon the Temple and Sacrifices. They professed not onelyonly to liue according to the Prescript of the Law, but if any thing could by interpretations and consequences be drawne thence, they held themselues bound to satisfie it, and when they had done all, to seeme to hauehave done nothing, but accounted themselues vnprofitable seruants notwithstanding.
EueryEvery one paid a tribute to the reparations of the Temple, from the times of Esdras and Nehemias. nNeh.10.32.The Hasidaeans added further (of their owne free-will) to the Sanctuarie, Walles, and Porches, neuer (almost) going from the Temple, which they seemed to hold peculiar to themselues, and by which they vsed to sweare, By this Habitacle, or, By this House: Which the Pharisees, their posteritie, also did oMat.23.16. & 29., as likewise they learned of them to build the Sepulchres of the Prophets. They were therefore called Hasidim, either because their Colledge was instituted of the Prophets; or of their holy and religious workes, and the sacred buildings by them either repaired or reared from the foundations. And therefore, when wicked Alcimus had killed threescore men of this Corporation or Guild, the people thought their death was prophecied in the pPs.79.2.Psalme, such reputation was there of their holinesse.
These Hasidaei were not in proper sense a Sect, but a Fraternitie, which euerie day assembled in the Temple, and offered in daily Sacrifice a Lambe, which was called the Sinne-offering of the Hasidim. One day was excepted, the eleuenth of Tisri, in which that Sacrifice was omitted. They offered not themselues (for they were not Priests) but the Priests in their name. Abraham Zachuth qAbr.Zachuth lib.Iohasm.sayth, That Baba, the sonne of Bnta. daily of his owne accord offered a Ramme for a Sinne-offering, except one day, which was the day after the Expiation: And this was called the Sacrifice of the Saints for Sinne: And he sware, By this Habitacle, that is, the Temple. Of this kinde, or much like thereto, Scaliger rScal.ibid. cap.24.thinketh the Rechabites were, which Ieremia sler.35.19.mentioneth, whose immediate father hee accounteth Ionadab, (not him which liued t2.Reg.10.15.in the dayes of Iebu, but another of that name) and that their austere order began but a little before it ended (namely, in the same Prophets time) quickly ending, because of the Captiuitie. After the Captiuitie, those sonnes of Ionadab, renewing their former obseruations, were called Hasidaei, which went not from the Temple, and obserued the orders aboue-mentioned: so Scaliger interpreted Ieremies Prophecie, that Ionadab should not want one to stand before the LORD, that is, to minister and attend holy duties in the Temple, like to Anna the Prophetesse uLuk.2.37.. This (sayth he) is the true beginning of the Hasidaei, which abstained from wine, as did also the Priests, as long as they ministred in the Temple. Thus much Scaliger.
Drusius xDrus.de 3 ser.l.1.c.11.proueth, That diuers of the Pharisees and Essees also were of these Hasidaei, whereby it appeareth, that it was rather a Brotherhood, as Scaliger calleth it, then a Sect. He sheweth their Rites and Discipline, out of Iuchasin. yor Iohasin Ab.Zac.They spent nine houres of the day in prayer. They beleeued that a man might sinne in thought, and therefore they had care thereof; their will was not without the will of Heauen, that is, of GOD. Tenne things were peculiar to them: Not to lift vp their eyes aboue tenne cubits: secondly, Not to goe bare-headed: thirdly, To stablish three refections: fourthly, To dispose their hearts to prayer: fifthly, Not to looke on either side: sixtly, To goe about, that they might not be troublesome to any companie: seuenthly, Not to eat at the Tables of great men: eightly, If they had angred any man, quickly to appease him: ninthly, To hauehave a pleasant voice, and to descend to the interpretation of the Law: tenthly, To accustome themselues to their Threads and Phylacteries.
Rab (one of this Fraternitie) did not lift vp his eyes aboue foure cubits. Tenne or twentie daies before their death they were diseased with the Collicke, and so all cleare and cleane they departed into the other life.
To returne vntounto Scaliger. touching the originall of Sects, and to leaue those Hasidaean obseruants. As long (sayth he) as Supere rogation onelyonly was vsed, there was no Sect in the people of GOD: but when the Precepts thereof were brought into Canons, and committed to writing, then arose many doubts, disputations, altercations, growing and succeeding daily, from whence sprang two Sects, differing in opinion; the one admitting onelyonly the Law, the other embracing the interpretations and expositions of their Rabbines. The former, in processe of time, was diuided into two. For at first the Karram were onelyonly such as obserued the Law and the Prophets, till the times of Sadok and Boethi or Baithi, who first doubted of the punishment of sinnes, and rewards of good workes, from whome sprang the Haeresie of the Sadducees. The Karraim were not, before this, diuided in Sect from the Hasidim, but onelyonly in those voluntarie Functions and Supereogations, wherein the Law, by Iniunction, ruled the former, and these, as is said, supererogated. But when Canons and Iniunctions began to be written, then of these Hasidim arose Dogmatists, which called themselues Perushim, Holy, and Separated both from the other Hasidim, and from the Vulgar; making a necessitie of that obseruation, which before was voluntarie. This sort was againe diuided into those which retayned the name Perushim, or Pharisees; and the Essens: both receiuing from their Authors the Rules and Precepts of their Sect. After this, the Pharisees were diuided into any kindes: The Iewes reckon seuen. The Essens also were diuided first into Cloysterers, or Collegians, which liued in a common Societie; and Eremites, or Solitraric persons; and those former into such as married; and others which remained continent.
Now let vsus consider of these more particularly; and first of the Pharisees. Drusius zDrusius de 3.Sectis, li.2.deriueth the name from the Syrian, as most of the names in the New Testament are, and not from the Hebrew; for then it should it not be Pharisees, but Pharusees: as after the Hebrew, it should rather be Masias, then Messias. The Etimologie some fetch from Phares, which signifieth Diuision, as Epiphanius, and Origen, with others aAmbros. in Luc. l.3. Damascen. de haeres. Suidas.: against which, Drusius excepteth, because in Phares the last letter is Tsaddi, here it is Schin. Others bFr. Forerius, Es.1.10. Forsic… rus lexic.deriue it from Parash, signifying to explaine, because, they did all things openly, to be seene of men: it is not likely: or Hypocrisie loues her workes should be seene, but not her humour (then should it not be hypocrisie;) shee would not be seene in her affection to be seene: and this name, in this sense, would hauehave beene to their infamie, and not to their reputation, which they most aymed at. A third deriuation of this name is from another signification of the same Verbe, to expound. But to expound the Law, was more proper to the Scribes; and some of the Pharisees were not Expositors. Howbeit, the most probable opinion is, that they were so called of Separation; because they were, or would seeme to be, separated from others: first, in cleanenesse of life; secondly, in dignitie; thirdly, in regard of the exquisitenesse of those Obseruations, whereto they were separated; fourthly, in their habite, wherein they were (as our Monkes) distinguished from the people; yea, they did abhorre the garments of the people.
Their opinions are gathered by Iosephus cIoseph.de Antiq.l.18.de bell.Iud.l.2., and others, out of whome Drusius. They attributed (sayth Iosephus) all things to Fate. Abraham Zacuth interpreteth their opinion thus, They beleeue that GOD knoweth and disposeth all things, and the Starres helpe; yet so, as free-will is left in the hand of man. And if a man by his free-will chuseth the good, GOD will helpe him in his good way. They say, That there is no Hearbe in the Earth which hath not his proper Planet in Heauen.
They ascribed immortalitie to the Soule, holding, that iudgement passed on it vnderunder the Earth; and that if it had done euill, it was adiudged to perpetuall prisons: if well, it had easie returne vntounto life by a transmigration dforeign Thus Christ was, after this opinion, called Elias, or one of the Prophets., or going into another bodie. So Zacuth: The good Soules take delight of their good workes; the bad descend, and ascend not. They beleeued that there were both Deuils and good Angels. They conceiued, that he which kept the most of the Commaundements, although he transgresse in some, is iust before GOD: against which opinion eBurgens. Addit.1.in epist.Ia.2.10.Burgensis thinketh, that Iames alledged that saying in his Epistle, He that faileth in one, is guiltie of all. He citeth Rab. Moses for this Pharisaicall opinion, That GOD iudgeth according to the pluralitie or paucitie (to vse his owne words) of merits or demerits. Like stuffe hauehave I read in S. Francis Legend, of the ballance wherein mens deedes are weighed, and the Deuill lost his prey by the weight of a Chalice, which one had giuen to the Saint; which heauie mettall caused the Scale wherein his good deedes were put (before too light) to weigh heauiest. They (the auncienter Pharisees) confesse the Resurrection of the flesh. Hereof are three opinions fDrus. l.2. c. 14.: one, That all, good and bad, shall rise againe; another, That the iust only shall rise; a third, That the iust, and part of the wicked, shall rise.
They call their Traditions the Law giuen by Word, and the vnwritten Law, which they equall to the written, deriuing both from Moses, as more fully elsewhere shall be said. These Traditions they called foreign, as both Epiphanius and Hieronynius witnesse: the Teachers thereof foreign, or Wise-men; and when they Lectured, they were wont to say, foreign, i. The Wise-men teach Traditions. Of these Traditions were, concerning the Sabbath, That they might iourney from their place two thousand cubites; (Hierome gHierom. ep. ad Alg.accounteth feet, Origen hOrig. foreign, l.4.c.2.Elnes) That none might carrie any burthen that day; but they interpreted, if one carried on one shoulder, it was a burthen; if on both, it was none; if his shooes had nayles, they were a burthen, otherwise not. Concerning Fasting, the Pharisee boasteth, Luk. 18. 12. I fast twice in the weeke: which they obserued (sayth Theophilact iTheoph. in Luc.18.) on the second and fifth day, Mundayes and Thursdayes. Happily out Wednesdayes and Fridayes succeeded in this Penance, that we might not seeme to be behind them in dutie, howsoeuer woe disagree with them in their time. And yet Mercorus sayth, The Iewes fasted the fourth day, Wednesday, because they held that vnluckie, in which children are taken with the Squinancie. Further, the Pharisees eat not vnwashed, foreign, Mark 7. 3. Except they wash with the fist, as Beza translateth. Scaliger kScalig.Elench. Ser.cap.7.expoundeth it, not by washing one fist in the other, but composing the fingers into such a frame, that all their ends meet on the toppe of the thumbe, which for want of another name is called πυγμὴ, a Fist, although it be not properly so. In this forme they hold vp their hands in washing, that the water may slide downe to the elbow, and thence fall to the ground, as the Iewes vse to this day. They washed lMar.7.4.when they came from Market, because sinners and vncleane persons were there, whose touch might pollute them. They washed also Cups and Brasen Vessels and Beds not chamber-beds to lye on (Drusius mDrus lib.2. vbi supra.expoundeth) but dining-beds, which they vsed instead of Tables.
They would not nLuc.7.3…. Es.65.5.eat with Publicanes or Sinners, yea they accounted themselues polluted with their touch.
Their Hypocrisie in prayer CHRIST mentioneth, that it was long, and open in the streetes &c. It was thrice in the day, at the third, sixt, and ninth houre: Their wordes submisse and softly, as of Hannah, 1. Sam. 1. and toward the Temple.
They tythed all, Luk. 18. Matth. 23. euen the smallest matters. For Tythes (sayth Aquita) are the Hedge of thy Riches. And another Prouerbe (learne it) Tythe, that thou mayest be rich. Epiphanius oEpiph.haer.16.addeth, they payed First fruits, thirtieths, and fiftieths, Sacrifices, and Vowes.
Their Phylacteries or Seruatories, Defensiues (so the word signifieth) in Hebrew Totaphoth *Of these read the 15. chapter following., they vsed as Preseruatiues, or Remembrancers of the Law, and ware them larger then other men. Hierome calls them Pittaciola, resembling to them herein some simple superstitious women, wearing little Gospels, and the wood of the Crosse, and such like, of zeale not according to knowledge, strayning a Gnat, and swallowing a Cammell. This superstition, then complained of by Hierome, yet remaineth (sayth Scaliger pScal. Elench. c.8.) among Christians, and Mahumetanes, which weare about them the Gospell of S. Iohn. CHRIST condemneth not the Rite, but their ambition, for dilating, not for wearing them, to which all the Iewes were bound, and all the Iewes and Samaritans obserued. They vsed the like ambition in their Fringes or twisted Tassels, which the Iewes call Zizis, and vse them still, as after shall appeare. Their oathes were, By Ierusalem, the Temple, the Heauen, Earth, their Head, by the Law. Fagius qFag.annot. ad Onk.ap.Dr.obserueth, That the Iewes, in swearing, lay their hand on the booke of the Law, at this day. Other oathes are little esteemed. Hence it seemeth came our corporall Oathes on a Booke. The Iewes (sayth Capito rCapit.in Hos.) thinke it no oath, if one forsweare by Heauen or Earth, vnlesse he say by him which dwelleth there, &c. And none is subiect to that Curse, in which the Name of GOD is not added.
That of Corban pertaineth to this place, mentioned Matth. 15:5. & Mark. 7.11. which some interprete, as if a Iew should say to his parents, That he had alreadie dedicated all that to GOD (to whome vowes are to be performed) wherewith hee might hauehave helped them. Doctor Rainolds sRain.& Hart… c.7.d.4.sayth, That the Iewes, as they were prone to vngodly vowes, so this was an vsuall vow amongst them, and they would bind it with an oath, That such or such a man should hauehave no profit by them. The oath which they herein vsed as most solemne, was, By the Gift: for so they were instructed, tMatth.23.That if any sware by the Altar, it was nothing, but if By the Gift, he was a debtor. The Pharisees therefore taught, if any had said to his father, By the Gift thou shalt hauehave no profit by me, then he might in no case doe them any good, against the Commaundement, Honour thy Father, &c. The Iewes vsed to bind their vowes with a Curse, as they which vowed uAct.23.14.Paules death, vsing yet to suppresse the Curse it selfe, as, xHeb.3.11.if they shall enter into my rest: So these, By the Gift, if thou hauehave any profit by me, meant they should hauehave none. Thus the Talmud (sayth he) the booke of their Canon Law, and Schoole-Diuinitie, sayth, That a man is bound to honour his father, vnlesse he vow the contrarie. Masius yMas.in Ios. ap. Dr.explaineth it thus, That they did consecrate by saying Corban all, wherewith they should hauehave benefited their parents: as if they had said, Let it be Anathema, or deuoted, whatsoeuer it be, with which I may profit thee. And therefore those Rabbines, vnderunder pretext of Religion, allowed not to spend on his parents that which hee had thus vowed to GOD. Scaliger zScal. Elench. c.9.thus interpreteth the place, as if a sonne being by his parents admonished of his dutie, should put them off with this exception, vnlesse that which I hauehave offered for thee, free me of this burthen. But let the more curious read it in himselfe.
The Pharisees were esteemed pitifull; the Sadducees more cruell. aN. …yra. in Mat.16.They were much addicted to Astrologie, and the Mathematikes: whose names of the Planets Epiphanius bEpip. h…r.16.rehearseth, as also of the twelue Signes.
There were cDrus. de 3. see.l.2.c.22.seuen sorts of the Pharisees, which the Talmud reckoneth: first, Sichemita, which measure pietie by honour and profit, as the Sichemites, which for the marriage of Dina endured Circumcision: secondly, Nacphi, which lifted not his feet from the ground: the third Kisai, Draw-bloud, which smiteth his head to the wall, to cause the bloud to come; and also shutteth his eyes, that he behold not a woman: the fourth, that standeth on his perfection, called Mahchobathi: What is my sinne? as if there wanted nothing to his righteousnesse: the fifth, Meduchia, which goe lowly and stouping: the sixt, the Pharisee of LoueLove, which obeyeth the Law for louelove of vertue or reward: the seuenth, the Pharisee of Feare, which is holden in obedience by feare of punishment. This they call Iobs Pharisee, the former Abrahams.
Epiphanius dEpip. h…r.16.describeth their strict obseruations. Some (sayth hee) prescribed to themselues tenne yeares, or eight or foure yeares continence. Some lay on plankes, which were only nine ynches broad, that when they slept, they might fall to the pauement, so to be awakened againe to prayer, and keepe themselues waking. Others put stones vnderunder them for the same end, by pricking to awake them: others lay on thornes for that purpose. Scaliger eScal.El.c.13.reproueth Epiphanius for affirming, that the Pharisees ware womans attyre, as not agreeing to their austeritie, which despised all beds, beat themselues against wals, and put thornes in the fringes of their garments, to pricke them: he thinketh him deceiued by some Iewes report; and addeth, that the moderne Iewes hauehave little or no knowledge of those auncient Pharisees, but as they learne it of the Christians, or of Pseudo-Gorionides (so he calleth the Hebrew Booke, ascribed to Ioseph ben Gorion, whome Drusius esteemeth, and Scaliger proueth to be, a counterfeit.)
Wee may here also insert the fScal.Elench. c.10.manner of the Iewish Schoole or Academie, with their promotion therein to the degree of a Doctor: which whosoeuer affected, was first a Disciple and being prostrate at the feet of the Doctor, heard him teaching: for the Disciple did reade, being layd on the Floore or Pauement, and the Doctor interpreted what he read. All the time which he learned on this manner, was called his Minoritie. and the Scholler was called Katan, à Minor. Thus Paule sayth hee gAct.22.3.was brought vp at the feet of Gamaliel. All this while he was called by the name of his father, his owne name not added; which, after laying on of hands, was annexed to his Title: as Ben Bethira before laying on of hands; after, Rabbi Iosua Ben Bethira, &c. For by laying on of hands he was promoted to his Mastership; which was done with a set forme of words, whereof R. Iuda, the sonne of Baba, was Author. But although he had now receiued the Degree, he was not presently intituled Master, but Chaber. as foreign with the Greekes, Speusippus foreign Platonis, that is, such a Scholler as is able to teach. This word Chaber therefore is not put alone, but hath alway his Relatiue adioyned, as R. Ismael Chaber of R. Eleazar. And whiles hee was so called, hee neuer sate whiles his Master sate, but prostrate on the pauement: And when they were both Masters, the younger stood, while the elder sate and taught: as in the Primitiue Church the younger Bishop called the elder Papa. Such was the reuerence to their Rabbines. CHRIST at twelue yeares was otherwise honoured amongst them: but this was extraordinarie.
The Pharisees in a selfe-conceit and singularitie called all but themselues, in a disgracefull scorne, hAr.Mont. in Euang.Mat.23.Other men: so said he, Luk. 18. I am not as other men: whereas they accounted themselues maisters of others, on whome also they bound heauie burthens, in their Rules and Cases, the breach whereof they iudged Sinne in the people, but yet held not themselues bound thereto. For example, EueryEvery Israelite ought euerie day, by their Rule, to say ouer the tenne Commaundements, and that in the first Watch, which might not be deferred, for danger of sinne; and yet amongst themselues they esteemed it lawfull at any houre of the night. But vponupon the Proselytes they imposed more then on the other Israelites, all which they were bound to (in their censure) vnderpaine of Hell-fire; and therefore CHRIST sayd, They made them twofold more the children of Hell then themselues; for they freed themselues from many of those impositions they layd on the consciences of others. And these Proselytes they lesse trusted, and therefore burthened them with more obseruations.
After wee hauehave spoken of the Pharisees, which loued the first roomes (which they hauehave here obtained) it followeth to speake next of the Sadducees *Sadducees., who in the New Testament are often mentioned. iBeda in Act.5.Beda giueth an vniust interpretation of their name, saying the Sadducees are interpreted Iust. Epiphanius kEpiph.h…r.14.also fetcheth their name from Sadec, which signifieth Iustice. Lyra lLyra in Act. 5.alledgeth a reason, because they were seuere and rigorous in iudgement, they gaue this name of Iust (not iustly) to themselues. Burgensis mBurgens.ibid.otherwise; as of Arrius were the Arrians, so of one Sadoch (sayth he) are the Sadducees called, who was the first inuentor of their Heresie. The Pharisees were esteemed more iust then they, as appeareth Luk. 18. 9. They counted themselues iust, and despised others; Summum ius, summa iniuria. Their rigorous iustice was vniust rigour. This nDrus de 3. Sec.l.3.c.3.Sadoc, or rather Saduc, liued vnderunder Antigonus Sochaens, who succeeded to Simeon the Iust: His fellow-scholler was Baithos, of whome came the Baithosaeans. So sayth Abraham ben Dauid in his Historicall Cabball: Antigonus said, Bee yee not as seruants, which minister to their Prince on condition to receiue reward. Sadoc and Baithos asked him of this thing, and hee answered that they should not put confidence in the reward of this life, but in the world to come. But they denied his words, and said, Wee neuer heard any thing of the world to come; for they had beene his disciples: and they dissented from him, and went to the Sanctuarie of Mount Garizin, where the princes were. They vpbraided the Pharisees with their Traditions, saying; The Tradition is in the hand of the Pharisees, to vexe themselues in this world, whereas in the world to come they hauehave no reward. Antigonus his words are in the Treatise Aboth. Be ye not seruants which minister to a Prince, to receiue of him reward: but be ye as seruants which minister to their Prince, with this condition, that they receiue no reward, and let the feare of God be vponupon you.
Baithos had a diuers family fro Sadoc, otherwise held the same opinions, as Hellel and Sammai among the Pharisees; so these were two chiefe Masters of the Sadducaean Schooles. The Baithusaeans ministered to Baithos in vessels of siluer and gold. These Sadducees were called Minim or Minaei, that is, Heretikes. They are called Karraim, because they would seeme Textuall, and Scripture-men, disallowing Traditions, oScal.Elen. Tribaer.cap.2.of Kara, which signifieth the Scripture: which was called Kara or Cara, of Cara to reade, saith Drusius, pDrus. quast. lib.1.q.44.because of the diligence, which ought to be vsed in reading the Scriptures, whereunto men should designe (after the Iewish precepts) the third part of their life. Abraham Zachuth calles them Epicures. The Scriptures they interpreted after their owne sense, nor regarded they the words of the Wise men; that is, the Pharisees. They were of the ancient Caraeans, or Karraim, but not of those which now are so termed; which as Zachuth confesseth, confesse the Resurrection, and Reward. Scaliger qScal. quosup.affirmeth, by the testimonie of Philip Frederike a Christian Iew, who had great familiaritie with these Karraim at Constantinople, and had beene often present at their Synagogue, that they differ nothing from the other Iewes, but in reiecting Traditions, and are farre more honest and faithfull then the Rabbanim, of whom they are no lesse hated for their integritie, then for reiecting Tradition.
Concerning the Karraim now remaining, it is reported that the other Iewes, and they, will not speake one to another: so inexpiable hatred do the other Iewes conceiue against them. And Postellus saith, rG. Postel. Alphab.12. ling. ap. Dr.There are three principall Sects of the Iewes in the Easterne parts; Thalmudists; Caraim, which reiect those Glosses. They are rich, but so hated of the rest, that a great part of their virgins remaine vnmarried: And if (saith the common Iew) it should so happen that a Caraim and a Christian should fall together into the water, with like possibilitie of sauing either, he would make a bridge of the Caraim to saue the Christian. The third sort is the Samaritan, of which afterward. Buxdorf. sBuxdorf.Synagog.Iud.cap.2.saith, that there are of these Caraim also in Poland; and Leo tLeo.Africa.mentions some places in Barbary, where this sort of Iewes doth inhabit; as you may hereafter reade in our sixth Booke, and the eleuenth Chapter.
First, their difference from the Pharisees was about the future reward, which being denied, they by consequence of that error fell into the rest, to deny the Resurrection: the subsistence spirituall, &c. They couped vp GOD in Heauen, without all beholding of euill. They denied Fate, which the Pharisees held. They denied Spirit altogether, saith Lira, uLyra in Act.23.for they held GOD to be corporeall: the soule to die with the bodie: Angels and Diuels they denied: Good and euill they ascribed to a mans free-wil xIoseph de Bel. Iud.lib.2.7.. They were inhospitall and cruell: and as cruelly, hated of the people. They are charged (the Diuell may be slandered) to deny all Scripture but Moses yReade this Argument handled by Scaliger. Elenc. cap.16.: But first in Scripture, this opinion of theirs is not mentioned: and Iosephus affirmeth, that they receiued the Scriptures, and reiected Tradition. Neither would the Zealous people of the Iewes, hauehave endured them in the Temple, if they had denied their Prophets, for feare of whom, they durst not professe otherwise of Iohn Baptist, although hee had left no monument of miracle, or Scripture. Drusius zDrus. de 3. …ct.li.3.cap.10.would reconcile this opinion of the Fathers, which say they denied all but Moses; and the other, saying, that some of the Sadducees liued in Iudaea, others in Samaria. These later happily, with the Samaritans, denied all saue Moses. Amongst these were the Apostata's, which liued in Sichem, mentioned by Iosephus Antiq. lib. 11. cap. 8. and Ecclesiasticus 50. 27. Iunius thinketh that they fell from the Iewish religion with Manasses, in the time of Nehemias.
The Sect of the Sadducees was diminished, if not worne out, after the destruction of the Temple, till in the yeare 4523. or after Scalig. 4515. and A D. 755. one Anan and Saul his sonne renewed that Doctrine, because he had not receiued his expected promotion to the degree of Gaon *Gaon was a degree, as a Doctor with vsus, created by imposition of hands, 8 c.. Hee wrote bookes against the other Iewes. The like did one Carcasuas But of these Sadducees too much.
Of the *Essexs.Essees or Hessees, followeth in the next place. Their name Scaliger aScalig. Elenc. cap 26.deriueth of a bforeign to be written Hessees not Essees.word which signifieth Rest, or quietnes and silence: both which well agreed to their institution. He disproueth that opinion of Eusebius, & others, that therein followed him, which thought these Iewish Heretikes were Christian Monks and Catholikes. Such Catholikes, let Baronius cBaron. Annal. tom.I.and Bellarmine d… l de Mon. lib.2. cap.5.boast of, as the authors of their Monkes, for so they would hauehave them; which you may beleeue as well as before the Floud, Enosh; and after, Elias, Iohn Baptist, the Nazarites & Rechabites, were Monkish Votaries, as the Cardinall would hauehave you. As for these Essees, he makes no small adoe against the Centuries, eCent. I. lib.2. cap.3.for vnderstanding Philo of Iewish, and not of Christian Monkes. But the louelove to Monkery hath dazeled the eyes of men too much: and euen their historie (which followeth) will conuince that opinion of falsehood. Besides, Christianitie should hauehave small credit of such associates. Indeed the later Monkes are much like them in superstition and Idolatrie, though farre behind in other things. But hee that will see this Argument disputed, let him reade Scaliger his Confutation of Serarius the Iesuite. He sheweth also that the Ossens, Sampsaeans, Messalians, and diuers heresies amongst the Christians, sprang from these Essees: that the Egyptian Essees, of which Philo speaketh, out of whom Eusebius first collected that conceit, and that Philo himselfe had no skill in the Hebrew, but knew only the Greeke tongue: that Paulus the Eremite in Thebais, was the first Author of Monasticall liuing. But now to come to our historie of these men.
These Essees, Hessees, or Essens, are placed by Pliny on the West of the Dead-sea fPlin.l.5.c.17., a people solitarie, & in the whole world most admirable, without women, without money, and a nation eternall in which none is borne, the wearinesse of others fortunes being the cause of their fruitfull multiplying. Philo in that Booke which he intituled, that all good men are free, saith that there were of them aboue soure thousand, called Essaei, quasi foreign, that is, Holy, not sacrificing other creatures, but their mindes, vntounto GOD. Some of them are Husband-men, some Artificers, for necessitie, not for abundance: They make no weapons of warre, nor meddle with Merchandize. They hauehave no seruants, but are all both free, and mutually seruants to each other. They liue perpetually chast, sweare not at all, nor lie: esteeming GOD the Giuer of all good, and Author of no euill: Their societie is such, that one garment, one house, one food, one treasurie, one getting, one spending, one life, is in common to them all; carefully prouiding for their sicke, and holding the elder men in place of parents.
Iosephus, who himselfe liued among them, doth more largely describe them. gIoseph.de bel. Iud.lib.2. cap.7.Hee reporteth that they were by Nation Iewes, auoiding pleasures and riches as Sinnes; accounting continence and contentednes great vertues. They marrie not, but instruct the children of others, respecting them as their kindred, in their manners: not denying the lawfulnesse of marriage, but the honestie of women. Hee which becommeth one of their fraternitie, must make his goods common. Oyle and neatnesse they shunne, yet weare alwaies a white garment. They hauehave Officers for their common prouision. They hauehave no one certaine Citie, but in each, many of them hauehave their houses: to strangers of their owne Sect, they communicate their goods, and acquaintance; and therefore carrie nothing with them in their iorneyes, but weapons for feare of theeues: and in eueryevery Citie hauehave of the same Colledge an especiall Officer which prouideth for strangers. The children vnderunder tuition of Masters are alike prouided for; nor do they change their raiment till the old be worne: They neither buy nor sell, but mutually communicate. Deuout they are in the seruice of GOD. For before the Sunne riseth, they speake of no prophane or wordly matter, but celebrate certaine Prayers, as *The Essees were worshippers of the Sunne: hence came the foreign and Sampsai.praying him to rise. Then by their Officers are each appointed to their workes, till the fifth houre, at which time they assemble together, and, being girded with linnen garments, wash themselues in cold water. Then do they go into their dining roome, as into a Temple, where no man of another Sect may be admitted; and there staying with silence, the Pantler sets them bread in order, and the Cooke one vessell of broth. The Priest giueth thankes, as after dinner also. Then laying aside those their holy garments, they plie their worke till the euening; and then suppe in like manner. There is neuer crying or tumult, they speake in order, and obserue euen without the house a venerable silence. In other things they are subiect to their Ouersoer, but at their owne choice may helpe and shew merciemercy to others. To their kindred they cannot giuegive without licence. What they say, is certaine: but an oath they hate no lesse thē periury. They studie the writings of the Ancient, thence collecting such things as may benefit the manners of the mind, or health of the bodie. They which are studious of their Sect, must a yeares space endure triall, and then after that probation of their continencie, must be probationers yet two yeeres longer, and then vponupon allowance of their manners are assumed into their fellowship; making first deepe proteestation of religion towards God, and iustice towards men, to keepe faith to all, but especially to Princes, and if they shall come to rule ouer others, not to abuse their power, not to exceed others in habit, not to steale, not to keepe any thing secret from them of their owne Sect, or communicate it to another, although vponupon perill of life: not to deuise new doctrines: to keepe the bookes of their owne opinions, and the names of the Angels. Offenders they put from their fellowship: and he which is thus excommunicate, may not receiue food offered of any other, but, eating grasse and herbes, is consumed with famine, except they in compassion receiue him againe, in extremitie. They giuegive no sentence of iudgement, being fewer then an hundred. If ten sit together, one speakes not without consent of the rest. They may not spit in the middest, or on the right-hand. They will not so much as purge Nature on the Sabbath *They go not to stoole on the Sabbath, because of that instrument which they cou…d not vse to digge and couer their excrement, without Sabbathbreaking. Scaliger., and on other dayes do it very closely, for offending the Diuine light, and couer it with an instrument in the earth, and that in the most secret places; and are washed after.
They are of foure rankes, according to the time of their profession; and the yonger sott of these are so far inferiour to the rest, that if one of these do touch them, he washeth himselfe, as if he had touched a stranger. They liue long: feare not death: nor by any tortures of the Romans, could be compelled to transgresse their lawes; but derided their tormentors rather: beleeuing to receiue their soules againe presently, holding the bodies to be corruptible, and the prisons of the immortall soules: which if they hauehave been good, hauehave a pleasant place assigned them beyond the Ocean, but the euill to be in tempestuous stormie places of punishments. Some of these Essens also forertell things to come. And another sort is of thē which allow of marriage, but make a threeyeares triall first of the women, and if by a constant purgation they appeare fit for child-bearing, they wed them, not for pleasure, but procreation: and therefore after conception do not accompany with them. These women when they wash, hauehave their sacred linnen garments also, as the men. Thus farre Iosephus: who in his hIos.Antiq lib.18.cap.2.Antiq addeth to these, their opinions of GODS prouidence ruling all things: and that they thinke their Ceremonies more holy then those of the Temple, and therefore send thither their gifts, but do not there sacrifice, but by themselues following the same course of life, which the Plisti iScaliger readeth not Plisti, but Pol…stae; called also Ctis…ae, Scythian Nemades.do amongst the Dacians.
Some of these Essenes liued solitary, like to Hermits, as is said before. Happily that Banus was of this sort, to whom Iosephus kIn vita Ioseph.resorted for imitation. He liued in the wildernesse, cloathing and feeding himselfe with such things as the trees and plants of their owne accord yeelded him, and with often cold washings in the night and day, cooling the heat of lust. With him Iosephus abode three yeares.
The Gaulonites or Galilaeans, *Galilaeans.had their lIoseph. de Antiq. lib. 18.cap. 1. de Bello Iud.lib. 2. cap.7.beginning of Iudas (elsewhere he calleth him Simon) a Galilaean, whose doctrine was, That, OnelyOnly GOD was to be accounted their LORD and Prince: in other things they agreed with the Pharisees: but for their libertie they would rather endure any the most exquisite tortures, together with their kindred and friends, then call any mortall man their LORD. Thoudas happily, mentioned, Act. 5. and that Egyptian, Act. 21. were of this rebellious and traiterous Sect, and those Sicarij which wore short weapons vnderunder their garments, therewith murthering men in assemblies. That Egyptian mIoseph. de Bel.lib.2.cap.21.Iosephus calls a false Prophet, who vnderunder pretence of Religion, and name of a Prophet, assembled almost thirtie thousand men to Mount Oliuet: he was defeated by Foelix the Gouernour. Such were their Zelotae in the siege of Ierusalem, vnderunder the mantle of Religion, all of them harbouring and cloking Treason and villany.
The Scribes *Scribes.are not a Sect, but a function: of which were two sorts, foreign and, foreign, the one expounders of the Law, the other publike Notaries or Actuaries, Recorders, Secretaries. Epiphanius maketh difference betwixt the Scribes that were foreign, Teachers of the Law, and the foreign, or Lawyers, which prescribed formes of Law, Law-cases, and taught Ciuill actions. But these are often taken one for the other. Ezra is called a Scribe, whose Pulpit is mentioned, Nehem. 8. and Moses nD. Rainolds and Ha…t.Chaire was the seat of the Scribes; that is, they taught the Law of Moses, which they vsed to do sitting: as CHRIST also did, Mat. 5. 2. Their expositions, Epiphanius oEpiph. Haer.15.saith were of foure sorts, one in the name of Moses; the second in the name of their Rabbine Akiba (he is said to hauehave liued an hundred and twentie yeares, and to be Standard-bearer to Barchozba) the third in Andan or Annan; the fourth after the Assamonaei. But little is to be said of these Scribes, more then what is before said of the Pharisees, this being not a differing Sect, but an Office or Ministerie, whereof the Pharisees also were capable, and are for false teaching blamed by our SAVIOVR, together with the Scribes.
The Scribes are said in their expositions pD. Hall, Pharis. & Christian.to hauehave been more textuall, the Pharisees more in their Glosses and Traditions: the Scribes had chiefe reputation for learning, the Pharisees for holines, taking more paines (saith our English Iosephus) to go to hel. The Scribes professed both disputation and obseruation of many things, saith Arias Montanus qAr. Mont. in Euang. Mat. 15., but not so exact as the Pharisees. For the Pharisees, though not so learned as the other, thought themselues more holy then them, because they obserued not only those things, which in the common opinion were thought meet, but those things which were least, which the people obserued not, which others had added. This they were ambitious of, as of some great perfection. For there was a threefold state of men, The Doctors, Pharisees, and People of the Land. The prouerb was The people of the Land are the foot-stoole of the Pharisees. The people were tied to obserue the precepts mētioned, or by necessity of consequence drawne out of the Bible. The Pharisees (as is said) added their Traditions. The Scribes manner rAr. Mont.in Marc.1.22.of teaching was cold and weake, consisting in certaine arguments, which rather afflicted, then affected the minds of the hearers; in certain niceties, & scrupulous questions, sometimes inextricable. And therfore the people heard Christ, as speaking with authority, and not as the Scribes. But to let passe these School-mē, & those Canonists let vsus come to their other sects & sort of professiōs.
The Hemerobaptists *Hemerobaptists.are nūbred by Epiphanius sEpiph.her.17.among the Iewish heresies, which, saith he, in other things differ not from the Scribes and Pharisees; but in their doctrine of the resurrection & in infidelity are like to the Sadducees: And eueryevery day in al times of the year they are baptised or washed, whēce they hauehave their name. But this custome of daily washing, saith Scaliger, tScal. Elench.cap. 31.was cōmon to al the ancient Iewes, which would seeme better thē their fellowes, & not only obserued of the Pharisees, Essees, & Hemerobaptists (if such a sect may be added). At this time in Palestina many do it, not once, but often in the day. The Mahumetans obserue it. The Priests whē they kept their courses in the Temple, abstained from wine, and eat not of the Tithes before they had washed their whole body. The Pharisees and Essees composed themselues to this sanctity: the greater part of the Pharisees, and all the Essees abstained from wine, & both vsed daily washings, especially before they ate. And as many heretikes professing thēselues Christians, retained many things of Iudaisme; so these Hemerobaptists learned them this daily washing. It seemeth by him, that, these were Christiā rather thē Iewish heretikes.
And so were the Nazaraeans *Nazaraeans.also, which some reckon among the Iewish sects, who embraced the Gospell of CHRIST, but would not relinquish their Iudaisme; vnlesse we say with Hierome, that whiles they would be both Iewes and Christians, they were neither Iewes nor Christians. These Nazaraeans, or Nazoraeans, Scaliger affirmeth, were meere Karraim, Scripture-Iewes, but because of their obstinacie in the Law, the first Councell of the Apostles determined against them. As for the Nazarites of the old Testament, Moses describeth them and their obseruations: Not to cut their haire, not to drinke wine and strong drinke, &c. Such was Sampson. But these could be no Sect, holding in eueryevery thing the same doctrine with the Iewes, and only, for a time, were bound by vow to these rites. But for those Nazaraeans, Epiphanius uEp ph her.18.maketh them a Iewish Sect, not without cause, if such were their opinions, as he describeth them. Their dwelling was beyond Iordan in Gilead and Bashan, as the fame goeth (saith he) by Nation Iewes: and by obseruing many things like to the Iewes. Herein they differed: They did not eat any thing which had life: they offered not sacrifice: for they counted it vnlawfull to sacrifice, or to eat flesh. They disallowed the fiue Bookes of Moses: they indeed confessed Moses, and the Fathers by him mentioned, and that he had receiued the law, not this yet, which is written, but another.
Next to these doth xHaeres. 19Epiphanius place the Ossens *Ossens., dwelling in Ituraea, Moab, and beyond the Salt or Dead sea: to these one Elxai in the time of Traian ioyned himselfe: he had a brother named Iexai. Scaliger (here and eueryevery where acute) saith yScal.Elenc.cap.27.that the Essens and Ossens are the same name, as being writtē with the self-same Hebrew letters, differing only in pronuntiation, as the Abyssines pronounce Osrael, Chrostos. for Israel. Christus. And the Arabian Elxai, and his brother Iexai, were not proper names, but the appellation of the Sect it selfe; as he proueth. But they agreed not so well in profession, as in name, with the Essens, for they were but an issue of those ancient Essens, holding some things of theirs, others of their owne: as concerning the worship of Angels, reproued by the Apostle, Col. 2. 21. in which the Essens and Ossens agreed, & other things there mentioned, Touch not, taste not, handle not: and in worshipping of the Sunne, whereof they were called Sampsaeans, or Sunners, Sun-men, as Epiphanius interpreteth that name. Those things wherein they differed, were brought in by that Innouator, who (of this his Sect) was called Elxai.
He was, saith Epiphanius, a Iew, he ordained, Salt, and Water & Earth, and Bread, and Heauen, and the Skie & the Winde, to be sworne by in Diuine worship. And sometime he prescribed other seuen witnesses; Heauen, and Water, and Spirits, and the holy Angels of prayer, and Oile, and Salt, and Earth. He hated continencie, and enioyned mariage of necessity. Many imaginations he hath, as receiued by reuelation. He teacheth hypocrisie, as in time of persecution to worship Idols; so as they keepe their cōscience free: and if they confesse any thing with their mouth, but not in their heart. Thus ancient is that Changeling, Aequiuocation. He bringeth his author, one Phineas of the stocke of the ancienter Phineas, the son of Eleazar, who had worshipped Diana in Babylon, to saue his life. His followers esteeme him a secret vertue or power. Vntill the time of Constantime, Marthus and Marthana (two women of his stock) remained in succession of his honor, and were worshipped in that country for gods, because they were of his seed. Marthus died a while since, but Marthana still liueth: Their spittle, and other excrements of their body, those Heretikes esteemed, and reserued for reliques to the cure of diseases, which yet preuailed nothing. He mentioneth CHRIST, but it is vncertaine whether he meaneth our LORD IESVS. He forbids praying to the East-ward, and bids turne towards Ierusalem from al parts. He detesteth sacrifices, as neuer offered by the Fathers: he denieth the eating of flesh among the Iewes, and the Altar, and Fire, as contrary to GOD, but water is fitting. He describeth CHRIST after his measure, foure and twentie Schaeni in length, that is fourescore and sixteene miles, & the fourth part thereof in breadth, to wit, six Schaeni, or foure and twenty miles; besides the thicknes, and other fables. He acknowledgeth a HOLY GHOST, but of the female sexe, like to CHRIST, standing like a statue aboue the clowds, and in the midst of two mountaines. He bids none should seek, the interpretatiō, but only say those things in praier: (words which he had taken out of the Hebrew tongue, as in part we hauehave found). His prayer is this, *Scaliger thinketh they are three sentences, and not a prayer.Abar, anid moib nochile daasim an daasim nochile moib anid abar selam. Thus Epiphanius relateth it, and thus construeth, I cannot say expoundeth (although they, like our deuout Catholikes, needed no exposition) Let the humility passe from my fathers, of their condemnation, & conculcation, and labour; the conculcation in condemnation by my fathers, from the humility passed in the Apostleship of perfection. Thus was Elxai with his followers opinionate: otherwise Iewish. Epiphanius speaketh of his sect elsewhere often, as when he mentioneth the Ebionites yEpiph her. 53., and the Sampsaeans: This booke both the Ossees and Nazoraeans, and Ebionltes vsed.
The Sampsaeans *Sampsaeans.had another booke (they said) of his brothers. They acknowledge one GOD, and worship him, vsing certaine washings. Some of them abstaine from liuing creatures, and they wil die for Elxai his posterity; which they had in such honor, that if they went abroad, the people would gather vp the dust of their feet for cures, & their spittle, & vsed thē for amulets & preseruatiues. They admit neither the Apostles, nor Prophets: they worship Water, esteeming it as a god, belieuing that life is frō thēce.
Scaliger also affirmeth, that the Massalians *Massalians.(which word Epiphanius interpreteth foreign Such as pray, according to the opinion and practise of those Heretikes) were zScal.ele. c.28.first a Iewish sect, and a slip of the Essees, and after by marriages with some false Christiās, made such a galli-maufrey, as after when we come to speak of the Pseudochristiā sects shall (GOD willing) be related: for of Iewish they became Christian Heretikes.
The Herodians *Herodians.were Iewes, aEpiph.haer.20.otherwise agreeing with the rest; but they thought Herod to be the Messias, moued by Iacobs prophecie falsely interpreted, That the Scepter should not depart from Iuda till Shilo came. When as therefore they saw Herod a stranger to possesse the kingdome, they interpreted as aforesaid. Some make question whether this was the name of a sect, or of Herods souldiers. Drusius bD…us.de 3. see.lib.1.cap.3.obserueth out of a Commenter vponupon Persius, Sat. 5. Herodis venere dies, &c. these words, Herod raigned among the Iewes in the parts of Syria, in the daies of Augustus. The Herodians therfore obserue the birth-day of Herod, as also the Sabbaths: in the which day they set lampes burning, and crowned with violets in the windowes. Arias Montanus cAr.Mont in Fuang.Malth.22.16.thinketh that the Herodians were polititians, that little respected religion. They thought the Common-wealth should be established, and that could not stand without Princes, nor could Princes nourish themselues or theirs without money, and therefore propounded that question to our Sauiour touching Caesars tribute. Others thinke they made hotchpotch of Iudaisme and Gentilisme, as Herod had done: in which it is like his succesiors succeeded him. This coniecture is mentioned by Beza, dBeza Annot. in Mat.22.who yet rather thinketh that the Herodians were Herods courtiers, moued thereto by the Syrian translation, which hath debeth Hiraudis, Herods domesticals. Thus thinketh Iunius eI…n. in Annot. Syc. Tran.of them also, who saith that when the Pharisees could not intrap him in the Law, they sent their disciples to question him of Tribute, hauing before agreed (which vsually they did not) with the Herodians to stand by (vnknowne) as witnesses, if he had answered any thing, whereat Caesar might hauehave been offended. And this seemeth most likely: for after Herods death, how could they hold him for Messias?
Another sect amongst these of the Circumcisiō, Eusebius fEuseb.hist. Eccles l.4. c. 21.out of Hegesippus nameth the Masbothoaei *Masbothaei.or Masbotheani; for Thebulis (saith Hegesippus) was of their number, which arose out of seuen sects in the Iewish people: Which sects had their beginning Symon, of whom the Symonians: and Cleobius, of whom the Cleobians; Dositheus, of whom the Dositheans; and Gortheus, of whom the Gortheans; and Masbotheus, of whom the Masbotheans. And from the same fountaines issued the Menandrians, Marcionists, Carpocratians, Valentinians, Basilidians, and Saturnilians. And a little after, There were diuers sects amongst the Israelites; Essees, Galileans, Hemerobaptists, Masbotheans; Samaritans, Sadducees, Pharisees.
The word Masbothaet, Scaliger gScalig. Elenc. cap.3.saith, signifieth Sabbatists, or Sabbatarians, because they professed to hauehave learned the obseruation of the Sabbath from CHRIST, and therein differed from the other Iewes.
He there nameth (and little else hauehave we but their names, euen the name also of the wicked shall rot) diuers other sects; if they may beare that name: as the Genites *Genites.or Genists; which stood vponupon their stocke and kindred: the Merissaeans *Merissaeans.or Merists, which were (as the name importeth) sprinklers of their holy-water: the Hellenians *Hellenians., of Hellenius: the Cleobians *Cleobians.and Theobulians *Theobulians.wee can but mention. Of the Tubiens *Tubiens.as little, saue that they are said to be a Colledge or fellowship: and lesse of *Ganaei.Ganaei, and such like, if there be any other names that remaine as the rotten bones of the consumed carkasses of heresies and heretikes: and either are vnknowne, or degenerated into some or other sect of pseudo-christians, which require another taske.
The Coelicolae *Coelicolae.were Iewes, hScal elench. triber. Serar. c.31.but corruptly embracing, Christianitie, for they were Massalians, which had their houses or places of prayer abroad in the open ayre, of whom Iunenal is vnderstood, Nil praeter nubes & coeli lumen adorant. So Scaliger readeth, not numen: & Petronius, Iudaeus licet & porcinum nomen adoret, Et coeli summas aduocet auriculas. These also were an oft-spring of the Essees: and from these proceeded the Massalians. They being baptised, reuolted to their former Iudaisme, and bearing the name of Christians, retained the rites of those Coelicolae, or Heauen-worshippers.
The *Cannaei.Cannoei were a deuout Societie & order, giuen to holines of life, and obseruation of the Lawe: of whom was Simon Kannaeus, Mat. 10. called Zelotes, the interpretation of the former as iBeza. Annot. in Mat.10.Beza, kScal. El.c.1.and Scaliger shew. Suidas calleth them obseruants of the Lawe, whom Ananus shut in the Temple. Their foreign or Mourners *Mourners.were such as lamented with continual fasting, praying, and weeping, the destruction of their Citie, *See.cap.10.Temple and Nation: as else-where is said.