Book II.

CHAP. XXV.

The Effenes.

1HE Effenes were a Sect originally of Pharifaick Extraction; but they reform'd upon them, and fet up for a more severe and unblameable Rule of Life than the Pharifees did. They are supposed to begin in the Times of the Maccabees, above a hundred and fifty Years before the Nativity of Chrift, after the violent Perfecu tions of Antiochus had forc'd great Numbers of the Jews to retire to the Woods and Mountains; though others derive them from the Kenites, whom they fucceeded in dwelling in the Wildernefs, and in Strictnefs and Aufterity of Life. There is no very certain Account of the Original of their Name; but it feems to flow from the Syriack Word Afa, which fignifies to heal or to cure Diseases; from whence they are so often called Therapeuta. As to Fate and Free-will, their Opinion was for an absolute Predeftination, without allowing to Man a Liberty of Choice in any of his Actions: And as to the Principles concerning a future State and Refurrection from the Dead, they affirmed that the Souls of Men were immortal, and to live eternally in Happiness or Pain, as their Actions deferved; but they fhould no more return to their own or any other Bodies for ever. We find no mention of this Sect in the New Teftament; because, it is likely, they were an honeft and fincere fort of People, and never concern'd themselves with Chrift or his Apostles; yet it is the Opinion of many judicious Men, that our Saviour and St. Paul did fometimes allude to their Cuftoms and Difcipline. Their way of Life was very peculiar and remarkable; and to give a perfect View of it, it will be proper to take notice of what Jofephus, Philo, and Pliny, relate of their Opinions and Practices.

These

These are the most ancient Authors who fpeak of Chap. 25. this Sect, and are the Original of what all other have faid concerning it. The Character given De Bell. Jud. lib. 2. cap. 7. them by Jofephus is as follows:

The Effenes are by Nation Jews, the most united and friendly People one with another under the Sun. They have the fame Averfion to Pleasure that they have to Vice, and reckon upon Continence and the Command of the Paffions as a Virtue of the first rate. They have no great Reverence for Marriage; but for other People's Children that they take under their Care while they are young and tender, they value them as their own Flesh and Blood, and train them up accordingly. They are not yet against Marriage, as Enemies to the Race and Succeffion of Mankind; but they have an Opinion that the fair Sex is frail and intemperate, and hardly to be kept within the Compafs of Fidelity to one fingle Man. As to the Matter of Wealth, and the Goods of this World, they have it all in contempt, and do not so much as know what it is to be rich or poor; for it lies all in common, as a Condition of the Society. By this means no Man fhall be contemptible for being poor, nor honourable for being rich; but the whole Party fhall live like Brethren, being all equal Sharers in one common Patrimony. They will not fuffer any Oil to come upon their Bodies; or if fuch a thing fhould happen, they are never quiet till they get it out again. They value themselves upon the plain Simplicity of their Appearance, though never fo coarfe, provided only that their Garments be white and clean. They chufe their Stewards for the Receipt and Management of their Revenues out of the best Men they have, and leave it to their Difcretion to make a Diftribution of them to every Man in proportion, according to his Wants. They have no one certain Place of Abode, but difperfe themselves up and down into feveral Cities, where they are ever ready and open to entertain all Comers of their

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own Sect, and as free as if they were at home, though they never faw one another in their Lives before. They carry nothing about them when they travel, but Arms for their Security against Thieves. In every City there is a principal Perfon appointed as Procurator, to take care of Strangers of that Sect, that they want neither Lodging, Food, Garments, nor other Neceffaries. The Drefs they wear resembles that of Children when they are under the Charge of Mafters and Governors. They never change either their Garments, or their Shoes, but when the one is torn, and the other worn out. They neither buy nor fell among themselves, but help one another with what they want; and what one wants the other fupplies, not by the way of exchange; but the one is obliged to give, and the other at liberty to receive.

They are the strictest People towards God of all Men living: They make a Confcience of fpeaking one Word of common Business before the Sun rifes; but they have certain traditional Forms of Prayer for that Occafion, imploring particularly from God, that the Sun might fhine upon them. After this Act of Devotion they are all difmifs'd to their feveral Tasks and Employments; and when they have ftudied and wrought hard till eleven at Noon, they meet again with linen Clothes thrown over them, and fo wafh themselves all over with cold Water. Upon this Purification they retire to their Cells, where no Mortal of any other Profeffion is allowed fo much as to breath upon them; from thence they enter into the Refectory, or Dining-room, which they account little less holy than the Temple itself. When they have ftaid there awhile without a Word fpeaking, the Baker brings up every Man his Loaf, and the Cook every Man his Plate or Mefs of Soup of the fame fort, and fets it before him. The Prieft then bleffes the Meat, and not a Creature dares fo much as touch it till the Grace be over: And fo after Dinner another

Grace

Grace again; for they never fail to give God Chap. 25. Thanks both before and after Meat, as the Author of the Bleffing. This Duty being over they quit their Habits, as in fome measure facred, and fo to their ordinary Work till Evening. They go next to Supper, as before, where they fit together, Guefts and all, if they have any, at the fame Table. There is no manner of Noife or Disorder in thofe Houfes: They speak by Turns ; and this way of Gravity and Silence gives Strangers a great Veneration for them. This is the Effect of a conftant Course of Sobriety, in their Moderation of eating and drinking only to fuffice Nature.

They are not allowed to do any thing without the Advice of their Superiors, faving only in Offices of Affiftance and Compaffion, and there they are left at liberty; for every Man is free to help the Virtuous, and to relieve good Men in want: 'Tis true they are not allowed to give any thing to their Relations without Leave of their Governors. They are great Masters of their Paffions, Men of good Faith, Lovers of Peace, and their Word is at least as facred as their Oath ; for they do effectually look upon the taking of an Oath to be worse than Perjury, and account of him for a Lyar, and a Man of no Credit, that cannot be believ'd without bringing in God for a Witnefs. They have a mighty Reverence for the Works and Writings of Antiquity, especially in what concerns either the Good of Soul or Body; as in the Cafe of Remedies for Difeafes, the Virtues of Plants, Metals, Stones, Minerals, and the like.

When a Man has a mind to come into the Society, he is not immediately admitted, but they keep him out of the Pale for one whole Year, admitting all of the fame Clafs of Novices into the fame Örder of Diet, giving every Man alfo a Pick-ax, a Girdle, and a white Garment, as aforefaid. When a Man has been long enough among them to give fome competent Proofs of

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his Continence and Virtue, they change his Courfe of Diet, and allow him the Benefit of purifying Waters to wash himself. But he is not yet admitted to the Table in the Refectory, till he has stood a two Years Probation for his Integrity and good Manners; and upon that Trial he is taken into the Society. But before he is. admitted as an establish'd Member of the Community, he is first to bind himself by folemn Execrations and Profeffions to love and worfhip God, to do Juftice towards Men, to wrong no Creature willingly, no, nor to do it, though commanded; to declare himself an Enemy to all wicked Men, to join with all the Lovers of Right and Equity, to keep Faith with all Men, but with Princes efpecially, as they are of God's Appointment, and his Minifters. He is likewife to declare, that if ever he comes to be advanc'd above his Companions, he will never abuse that Power to the Injury of his Subjects, nor diftinguifh himself from his Inferiors by any Ornament of Dress or Apparel; but that he will love and embrace the Truth, and bring falfe Speakers to Juftice. He binds himself likewife to keep his Hands clear from Theft and fraudulent Dealing, and his Soul as untainted with the Defire of unjust Gain; that he will not conceal from his fellow Profeffors any of the Mysteries of his Religion, nor communicate any of them to the Profane, though it fhould be to fave his Life. And then for the Matter of his Doctrine, that he fhall deliver nothing but what he hath received; that he will endeavour to preserve the Doctrine itself that he profeffes, the Books that are written of it, and the Names of those from whom he had it. These Proteftations are made ufe of as a Teft for new Comers, and as a Security to keep them faft to their Duty.

Upon the taking of any Man in a notorious Wickedness, he is excluded the Congregations and whoever incurs that Sentence comes probably to a miferable End; for he that is tied

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