wear truly," ch. 7:3; which abundantly
explain to us the nature of the measures of this general injunction.

[5] This mention of the "names of angels," so particularly preserved
by the Essens, [if it means more than those "messengers" which were
employed to bring, them the peculiar books of their Sect,] looks like
a prelude to that "worshipping of angels," blamed by St. Paul, as
superstitious and unlawful, in some such sort of people as these Essens
were, Colossians 2:8; as is the prayer to or towards the sun for his
rising every morning, mentioned before, sect. 5, very like those not
much later observances made mention of in the preaching of Peter,
Authent. Rec. Part II. p. 669, and regarding a kind of worship of
angels, of the month, and of the moon, and not celebrating the new
moons, or other festivals, unless the moon appeared. Which, indeed,
seems to me the earliest mention of any regard to the phases in fixing
the Jewish calendar, of which the Talmud and later Rabbins talk so much,
and upon so very little ancient foundation.

[6] Of these Jewish or Essene [and indeed Christian] doctrines
concerning souls, both good and bad, in Hades, see that excellent
discourse, or homily, of our Josephus concerning Hades, at the end of
the volume.

[7] Dean Aldrich reckons up three examples of this gift of prophecy in
several of these Essens out of Josephus himself, viz. in the History of
the War, B. I. ch. 3. sect. 5, Judas foretold the death of Antigonus
at Strato's Tower; B. II. ch. 7. sect. 3, Simon foretold that Archelaus
should reign but nine or ten years; and Antiq. B. XV. ch. 10. sect.
4, 5, Menuhem foretold that Herod should be king, and should reign
tyrannically, and that for more than twenty or even thirty years. All
which came to pass accordingly.

[8] There is so much more here about the Essens than is cited from
Josephus in Porphyry and Eusebius, and yet so much less about the
Pharisees and Sadducees, the two other Jewish sects, than would
naturally be expected in proportion to the Essens or third sect, nay,
than seems to be referred to by himself elsewhere, that one is tempted
to suppose Josephus had at first written less of the one, and more of
the two others, than his present copies afford us; as also, that, by
some unknown accident, our present copies are here made up of the larger
edition in the first case, and of the smaller in the second. See the
note in Havercamp's edition. However, what Josephus says i