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