the Old
Testament;
Rechabites,
Jerem. 35. and
Nazarites,
Numb. 6. I find scarce any thing warrantable concerning these two, more than what the Scripture delivereth in the fore-quoted places: therefore concerning the matter of their Vows, I refer the Reader to the aforesaid Texts of Scripture; here only we will note the distinction of
Nazarites. The first are these
Votaries, termed so from נזר
Nazar, to separate, because they separated themselves from three things;
First, from Wine, and all things proceeding from the Vine.
Secondly, from the Razor, because they suffered no Razor to come upon their head, but let their hair grow all the dayes of their separation.
Thirdly, from pollution by the dead: this separation again was twofold, either for a set number of days, or for a mans whole life; that they termed
Naziræatum dierum, this,
Naziræatum seculi: of that sort was
Paul, and those four with him,
Acts 21. 24. Of this sort was
Sampson Judges 13. and
John Baptist. The just number of days, how long the former of these two separated themselves, is not expressed in
Scripture, but the
Hebrew Doctors[81] determine them to be thirty, because it is said,
Num. 6. 5. Domino sanctus, יהיה
erit; which word (say they) containing thirty, expresseth the just number of days to be observed in this voluntary separation. The second sort of
Nazarites, were so termed from נצר
Natsar, from whence cometh
Natsareth, or
Nazareth, the name of a certain Village in
Galilee; where Christ was conceived and brought up: Hence our Saviour himself was called a
Nazarene, or
Nazarite,
Mat. 2. 23. and those that embraced his Doctrine,
Nazarites,
Acts 24. 5. Afterward certain
Hereticks sprung up, who as the
Samaritanes joyned
Jewish ceremonies with
Heathenish Rites: so
[82] they joyned together
Christ and
Moses, the
Law and the
Gospel;
Baptism and
Circumcision: of the beginning of these we shall read,
Acts 15. 2. Then came down certain from
Judæa, and the brethren, saying,
Except ye be circumcised after the manner of Moses, ye cannot be saved. These Hereticks were called
Nazarites, either of malice by the
Jewes, to bring the greater disgrace upon
Christian religion; or else because at first they were true, though weak
Nazarites, that is,
Christians mis-led by
Peters Judaizing at
Antioch,
Gal. 2. 11. And hence it is
[83] that the
Church at
Antioch, in detestation of this new-bred heresie, fastened upon them by the name of
Nazarites, forsook that name, and called themselves
Christians,
Acts 11. 26. Symmachus, that famous Interpreter of the
Old Testament, was a strong Defender of this heresie, and
[84] from him in after times they were named
Symmachiani. The
Jews had them in as great hatred as the
Samaritanes; whereupon
[85] three times every day, at
morning,
noon-tide, and
evening, they closed their Prayers with a solemn execration,
Maledic Domine Nazaræis. Lastly, another sort of
Nazarites there were, so termed from נזר
Nazar, signifying to
abolish or
cut off;
[86] because they did
abolish and
cut off the five books of
Moses, rejecting them as not
Canonical.
[81] Sheindler, in Pentaglot.
[82] Hieronym. Isai. 8. Idem refert Epiphanius. l. 1. Tom. 2. hær. 29.
[83] Francisc. Jun. paral. lib. 1. 8.
[84] August. l. 19. contra Faustum Manichæum. c. 4.
[85] Epiphan. l. 1. Tom. 2. hæres. 29.
[86] Epiphan. l. 1. Tom. 1. hæres. 18.
CHAP. IX.
Of the Assideans.
Table of Contents
It is much controverted, whether the Assideans were Pharisees or Essenes, or what they were. Were I worthy to deliver my opinion, or, as the Hebrews Proverb is, To thrust in my head among the heads of those wise men; I conceive of the Assideans thus: Before their captivity in Babylon, we shall find the word חסידים Chasidim, (translated Assidæi, Assideans) to signifie the same as, צדיקים Tsaddikim, Just, or good men: both were used promiscuously, the one for the other, and both stood in opposition to the רשעים Reschagnim, that is, ungodly or wicked men. At this time the whole body of the Jews were distinguished into two sorts, Chasidim, and Reschagnim, good, and bad.
After their captivity, the Chasidim began to be distinguished from the Tsadikim.[87] The Tsadikim gave themselves to the study of the Scripture. The Chasidim studied how to add unto the Scripture.[88] Secondly, The Tsadikim would conform to whatsoever the Law required. The Chasidim would be holy above the Law. Thus to the repairing of the Temple, the maintenance of sacrifices, the relief of the poor, &c. they would voluntarily add over and above, to that which the Law required of them. Whence it is noted, that those were Chasidim who would say, What is mine, is thine; and what is thine, is thy own: those Reschagnim, which would say, What is thine is mine; and what is mine, is my own. And it is probable, that the middle sort mentioned in the same place, who would say, what is mine, is mine; what is thine, is thine own, were the very Tsadikim.
[87] D. Kimchi. Psal. 103. 17.
[88] Pirke Aboth. c. 5.
At this time the body of the Jews were distinguished into three sorts, in respect of holiness. First, Reschagnim, ἀσεβεῖς, Wicked and ungodly men. Secondly, Tsadikim, δίκαιοι, Just and righteous men. Thirdly, Chasidim, who are sometimes translated ὅσιοι, Holy men, and that for the most part:[89] but sometimes also ἀγαθοὶ, Goodmen: These of all others were best reputed, and beloved of the people. The Apostle shewing the great love of Christ, dying for us, amplifieth it by allusion unto this distinction of the people: Christ died for the ungodly. Scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die, Rom. 5. 6, 7. The gradation standeth thus; Some peradventure would die, for one of the Chasidim, a good man: scarcely any, for one of Tsadikim, a just, or righteous man; for the Reschagnim, or ungodly, none would die: Yet Christ dyed for us ungodly, being sinners, and his enemies.
[89] Assidæi, de quibus agitur 1 Machab. 7. 13. vocantur à Josepho. lib. 12. cap. 16. ἀγαθοὶ καὶ ὅσιοι τοῦ ἔθνους.
