Confederation from the Jewish Church 142 143.144 Pythagoras his Symbol of Salt an imitation of God's Covenant of Salâ— Levit. 2.13 144.145.146 The Idea of Pythagoras his College from the Essenes 14â— 148 The Pythagoreans as the Essenes great Separatists 148 149· 2. The Pythagoreans as the Essenes shunned Pleasures 149. 3. The Pythagoreans Essenes injoyed all things in common 149 4. The Pythagoreans Celibat from the Jews Essenes 150 5 Pythagorean Abstinences from the Jews Essenes 151 6 The Pythagorean Purifications 7. their Festivals from the Jews 152. 8. The Pythagorean white distinctive Vestements from the Jews 152. 9. The Pythagorean Silence from the Jews 153 154 10. The Pythagoreans Reverence to their Doctors 154 11. Their owning Providence and their Devotion 154 13. Their daily Studies 14. Their daily Exercises Inspections and Examens of their Actions 155 15. Their zele against Apostates 156 16. Their Excommunication 156 17. A general Parallel betwixt the Essents and Pythagoreans 156 CHAP. 7. Of Pythagoras's Philosophie Natural and Moral with its Traduction from the Jews THe Distribution of Pythagoras's Philosophie 157 The several parts of Pythagoras's Philosophie both what he received from Orpheus Egypt Chaldea and Phenicia from the Jews originally 158 159. Pythagoras's Mathematicks 159 Pythagoras's Arithmetick from Phenicia 160 Pythagoras's Musick 160 Pythagoras's Astronomie 161 The Earth's Motion 161 Pythagoras's Geometrie and Measures 161 Pythagoras's Physicks 1. Contemplative 162 The Origine of the Universe 162 The First Matter and Form 162 Pythagoras's notions of Fire 163.164 2 Pythagoras's Medicine from the Jews 165 Pythagoras's Moral Philosophie 165 1. His Ethicks Dogmatick Exhortative and Characteristick 166 167 168. 2. Pythagoras's Politicks 169 170. CHAP. 8. Pythagoras's Theologie traduced from the Iewish Church PYthagoras's Theologie was the Center of his Philosophie 172 173 Pythagoras's Tetracty from the Judaick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173 Pythagoras's Metaphysick contemplations of God's Being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Exod. 3.14 174 1â—5 Pythagoras's Scriptural Tradition of God's Vnitie 176 Pythagoras of Gods Simplicitie 177 Pythagoras his Divine Idea's the same with the Scriptural tradition of Gods Decrees 178-183 Parmenides his opinion of Idea's 179 180 Timaeus Locrus his Doctrine of Idea's 181 Divine Idea's either primarie or secondarie 181 All things made according to God's Exemplar 182 Pythagoras of God's Providence over all 183 Pythagoras's Model of Divine worship 184· 187 1. Against all Images in Divine worship 184 2. That God is to be worshipped by Rites of his own Institution 185 3. Pythagoras his exactness in Divine worship 186 Pythagoras his Daemons their office and nature in Imitation of the Messias 187 188 Of the Pythagorean Aeones 188 Pythagoras his Metempsychosis a corrupt tradition of the Resurrection 188 189 A general Idea of Pythagoras's Philosophick Mystick Theologie 189 190 Pythagoras his Divination 190 CHAP. 9. Of Pythagoras's Symbols and their Judaick Original c. PYthagoras his Mode of Philosophizing Judaick and Scriptural 191 192 An enumeration of Pythagoras his Symbols which proves their Judaick original 193 1. Give the right hand of fellowship to none but Pythagoreans 194 2. Abstain from things dead 194 195 3. Set down Salt a Symbol of Amitie 195 Pythagoras his Ethick Symbols 196 Pythagoras his Metempsychosis Symbolick 197 Nebuchadnezar his Metempsychosis 198 Pythagoras his Abstinence from flesh Symbolick 198 199 Pythagoras his Abstinence from beans Symbolick 199 200 Numbers Symbols of things Divine 200 Pythagoras his Symbols of Divine Worship of Judaick extract 200.201 Of Pythagoras's Works 201 Pythagoras his Sectators and their destruction 202 The Pride of the Pythagoreans and all other Philosophers congenial 204 CHAP. 10. Of the Eleatick Philosophie c. XEnophanes the Founder of the Eleatick Sect. 205 Parmenides his Philosophie 206 Zeno the Eleatick Inventor of Logick 206 Leucippus his Doctrine of Atomes 207 Democritus with his opinion of Atomes 207 His skill in Experimental Philosophie 208 His Ethicks and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 208 Of the Heraclitians Epicureans and Scepticks 209 BOOK III. Wherein briefly of the Socratick but more largely of the Platonick Philosophie CHAP. I. Of Socratick Philosophie its Original c. SOcrates the Author of Moral Philosophie 212 Why Socrates applied himself chiefly to Moralitie 212 213 Socrates an Universal Scholar 213 Socrates his Metaphysick contemplations and their Judaick Origine 214 215 That all Virtue comes from God 215 That all true knowledge is by Divine Infusion c. 215 Socrates his Daemon his office c. 216 Socrates his Active Philosophie how far contemplative and wherein not 217 218 All Philosophie ought to end in Virtue 218 219 To know our selves the first principle of Socrates his Philosophie 220 His advice for the Government of the Tongue 221 Socrates his Mode of Philosophizing natural and familiar answerable to the Jewish 221 His Rhetorick mode Ironick 221 His Dialectick by Induction and Interrogations from the Judaick Scholes originally 221 222 The occasion and Instruments of his Death c. 223 Socrates his Character 224 His Scholars and their different perswasions 224 225 CHAP. 2. Of Platonick Philosophie and its Traduction from the Iews THat Plato borrowed his choicest notions from the Jews is proved 1. By Testimonies 1 of Pagans 226 Plato his own confession hereof 227 228 Plato his â—henician fables Judaick 228 Plato his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Judaick Tradition 228 229 Plato his Divine Word Judaick 229 Plato hâ—â— probable Fables Jewish 229 230 Why Plato conceled the name of the Jews 230 The Testimonie 1 of Numenius 231 2 Of Jews Aristobulus and Joseâ— 231 3 Of Christians more Ancient 〈◊〉 Martyr Clem. Alexandrinus Ambrose A. 232 233 4 Of Modern Christians Ludâ—es Luther Selden Cudworth Stillingfleet Hornius c. 233 234 235 CHAP. 3. Of Plato's Life and Travels for the procurement of Oriental Traditions THe Historie of Plato's Life 236 Plato his Ancestors and first Instructors 236 237 Plato his Travels into Italie and his Instructions from the Pythagoreans 237 238 Plato his Travels into Aegypt where he informed himself in the Jewish wisdom 239 Plato whilst in Aegypt learned from the Jewish Doctrine 1 the Origine of the Universe 2 the Fall 3 of God c. 240 How Plato might receive Information from the Jewish Records whilest in Egypt 241 Plato's skill in the Egyptian and Phenician Languages gave him advantage to read the Scriptures 241 242 Plato his collections from the Phenician Theologie and Philosophie 243 244 Of Plato his Academie 244 245 Plato his Character and Works 245 246 CHAP. 4. Of the Academicks and New Platonicks of Alexandria THe Old Academie and its difference from the New in point of suspension 247 248 Whether Plato dogmatized 248 249 Plato his Successors in the old Academie 249 The New Academicks and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with its origine 249 250 The difference between the New Academicks and Scepticks 251 The original of the New Platonists and their Schole at Alexandria 251 252 Of
eyes to Heaven and admiring the mode order and quantitie of those celestial bodies thought the Sun and Moon to be Gods So Lactant. lib. 2. Inst cap. 14. The first of all those who possessed Egypt began to contemplate and adore those celâ—stial bodies And because they lived by reason of the Qualitie of the air without covered houses they thence had opportunitie to note the Courses and Defects of the Stars and thence fell into the admiration and adoration of them As for the Egyptians skill in Geometrie Porphyrie assures us that they have been for a long time very studious therein And Proclus in Euclid 2.4 faith that Geometrie was invented by the Egyptians taking its beginning from measuring of fields it being necessary for them from the inundation of Nilus which washed away their bounds Austin de Civit. Dei l. 18. c. 39. gives us a clear account of the whole The Wisdom of the Egyptians what was it saies he but principally Astronomie c Ludovicus Vives on this place gives this account The Ancient Egyptians much exercised themselves in Astronomie Geometrie and Arithmetick As for Geometrie necessitie taught them that which they greatly needed when the bounds of their fields were broken down by the overflowing of Nilus neither could they any other way divide their grounds c. Whence Geometrie is so termed from measuring of the earth As for Astronomie the commodiousnes of their situation gave them great advantage for improvement therein they having their nights alwaies clear and serene and the Heavens lying open to them without clouds could easily contemplate the risings and settings of the Stars with their progresses and regresses c. Then to these two Arithmetick was added as subservient without which the former could not be attained Thus Lud. Vives And that our Astronomie came much of it if not the whole from the Egyptians and those Eastern parts seems very probable from those Hypotheses or Hieroglyphick Signes which are used by Astronomers in the Zodiack and other parts of the Celestial Globe to expresse the Celestial Bodies and their motions by which way of expressing things was in much use amongst the Egyptians and by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they derived as 't is supposed from the Jewish Church their Rites and Ceremonies Neither were the Egyptians unacquainted with Geographie as it appears from Clemens Alexandrinus Strom. l. 6. his description of the sacred Scribe in the solemn procession of whom it was required that he should be skilled in Hieroglyphicks Cosmographie Geographie the motions of the Planets the Chorographie of Egypt and the description of Nile Eustathius in his Notes on Dionysius attributes the invention of Geographick Tables to Sesostris who caused the Lands he had conquered to be described in Tables and so communicated it to the Egyptians and from them to others as Stilling Orig. Sacr. Book 2. c. 2. Vossius de phil sect lib. 2. c. 2. § 8. We find a good general account of the Egyptians skill in Mathematicks given by Hornius Hist philos lib. 2. c. 7. They so handled the Mathematick Sciences that if they be compared with other Nations they may be said not so much to perfect as invent them which they affected out of a humor of vain glorie Especially there were famous among them Petosiris and Necepson by whose Prudence they are the words of Julius Firmicus there was an accesse made to the very secrets of Divinitie They vindicated to themselves the invention of Geometrie Astrologie and Astronomie § 3. That the Egyptians had in like manner the Knowledge of Natural Philosophie especially of Medicine and Anatomie which are but branches thereof is generally affirmed by the Ancients It s true their superstition kept them from dissecting and prying into the natures of those creatures to which they attributed a Deitie yet were they not without many choice experiments and curious observations even in the experimental part of Natural Philosophie for Blinie Hist l. 19. c. 5. tels us that it was the manner of their Kings to cause dead bodies to be anatomized to find out the Structure or Composition of Man's bodie with the causes and nature of Diseases Besides they were exact in making philosophick observations touching any curious natural events or their irregularities For when there happened any prodigie or irregular thing in nature they did saies Strabo with much curiosity lay iâ— up amongst their sacred records and Herodotus addes That more things of this nature were observed by them than by any other Nation which saith he they not only diligently preserved but frequently compared together and from a similitude of Prodigies gathered a similitude of Evâ—nts Thus much also Plato in his Timaeus fol. 22.33 observes concerning them in his relation of Sâ—lon's Conference with the Egyptian Priest where Solon having a curiosity to find out the truth and original of those ancient great events touching Phoroneus Deucalion and Pyrrhus c. the Egyptian Priest unfolds these mythologick fabulous narrations by an historick relation wherein he seems to reduce the Storie of Deucalion to that of Noahs Floud and that of Pyrrhus his wife to the Burning of Sodom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fire as also that of Phoroneus to the drowning of Pharaoh in the Red Sea Phoroneus and Pharaoh being according to the Hebrew and so the Egyptian tongue which differed little from it conjugates And that the Egyptians had some natural historie of the first Creation which could not be traduced to them by any hand save that of Moses originally Genesis 1. is apparent out of Diogenes Laert. proem pag. 7. where he saies that the Egyptians did constantly believe that the World had a beginning and was corruptible that the Stars were of the nature of Fire and that the Soul was immortal c. But that for which the Egyptians were most famous abroad was their skill in Medicine which is so much spoken of by Homer Plato Herodotus Plutarch Diogenes Laertius c. Plinie tels us lib. 29. c. 1. that the original of Physick or Medicine amongst the Egyptians was from the relations of those who by any remedy were cured of any Disease which for a memorial to posterity were recorded in their Temples The Egyptians had also excellent skill in the embalming of dead bodies for their conservation which appertaines to Medicinal Philosophie as it appears from Scripture Gen. 50.2 where Joseph commands the Physicians to embalme his Father Clemens Alexandrinus lib. 6. treating of the Egyptian Philosophie conteined in 24 books written by their Mercurie tels us that 6 of these Books concerned Medicine which were studied by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. those who wore the Cloke wherein was distinctly handled the Fabrick of Mans Bodie the Nature of Diseases and Medicaments and particularly the Medicine of the Eyes and of Womens Diseases c. Diodorus makes the Egyptians the first Inventors of Medicine And what
of his skill in the Egyptian and Chaldean tongues which differed from the Hebrew only in Dialect yea that the Jews themselves frequently past amongst the Greeks under the name of Chaldeans because they lived under their government we have endeavoured to prove in chap. 5. § 8. of this second Booke 4. Iamblichus together with Hermippus tell us That Pythagoras received part of his Philosophie from the Thracians so Josephus lib. 1. contra Apion That the Thracians had their Philosophie originally from the Jews has been proved Book 1. chap. 5. parag 7. 5. Porphyrie p. 4. acquaints us That Pythagoras had part of his Philosophie from the Phenicians who had theirs from the Jews as before 6. Porphyry pag. 8. and Clements Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. assure us That Pythagoras learned the most excellent parts of his Philosophie from the Barbarians That by these Barbarians must be understood the Jews in the first and cheifest place we have Testimonies of Justin Martyr Clemens Alexandrinus Epiphanius Nicephorus and Serranus on Plato's Cratylus fol. 426. 7. What Pythagoras learned from his Preceptors Thales and Pherecydes owes its original to the Jews as before chap. 3.4 of this second Book § 3. Having given a general Demonstration touching the traduction of Pythagoras's Philosophie from the Jews we now proceed to its Particulars and shall begin according to Pythagoras's own method with his Mathematicks So Porphyrie in his Life pag. 31. The Mind saies he being purified by Disciplines ought to be applied to the most useful These Pythagoras procured by certain methods and gradual mediums bringing the mind by degrees to the contemplation of Eternal Incorporeal Real Beings To this end he first used the Mathematicks as degrees of preparation to the contemplation of things that are c. This Pythagorean method of beginning with the Mathematick Sciences has been greatly applauded by some of our New Philosophers and that perhaps not without sufficient grounds as a method most proper for the fixing the Volatile vagrant spirits of young Students in their entrance on Philosophie And this is much practised by the French Nobles who studie little else of Philosophie besides the Mathematicks § 4. Amongst the Mathematick Sciences Pythagoras firstly entered his Scholars in Arithmetick So Stobaeus in Ecl. Phys lib. 1. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagoras seems of all Sciences to have esteemed mostly of Arithmetick and to have brought it in use from Mercature he compared all things to Numbers That Pythagoras made great use of Numbers is apparent in that he does symbollically set forth and describe his chiefest mysteries by numbers as hereafter This part of his Mathematicks Pythagoras learned from the Phenicians who by reason of their merchandizing made much use of Arithmetick § 5. Pythagoras having laid a foundation in Arithmetick proceeds to other parts of the Mathematicks especially to Musick of which also he made a very great symbolick use in all other parts of his Philosophie So Iamblichus de vita Pythag. cap. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of the Sciences they say the Pythagoreans did not a little esteem of Musick c. Thus Apuleitus Florid. 15. and Quint. l. 1. c. 16. tell us that Pythagoras was a great esteemer of and very well skilled in Musick which he commended to his Scholars daily This they practised morning and evening in the morning after sleep to purge their minds from stupor and impure imaginations at evening to allay their more disturbed affections by this kind of Harmonie as Plut. de Iside and Horn. Hist Phil. l. 7. Thence Pythagoras gives symbolical descriptions of the Heavens of the Soul and of other of the mysteries by Harmony c. This his Science of Musick I suppose he might receive from the Egyptians who greatly affected Musick or rather immediately from the Jews who were the first and most skilful musicians receiving their Musick by Divine Institution and Inspiration it being prescribed them by God as a medium or Ceremonial Rite of his worship and practised by them in Moses's time long before Orpheus who next to their Idol god Apollo was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 6. Pythagoras also was skilled in Astronomie or the Science of the stars which Porphyrie in his Life tels us he received from the Chaldeans That the Chaldeans at first received this Science of Astronomy from the Patriarchs See Book 1. chap. 4. Paragr 3. One great Astronominical Paradox which the Phythagoreans maintained was That the Earth moved and the Heavens stood still This was also the opinion of Aristarchus the Samian who whether he were more ancient or latter then Pythagoras is not determined This likewise was the opinion of Gleanthes the Samian Leucippus Heraclides and Ecphantus That the Pythagoreans generally affirmed That the Earth was not immovable but moved in a circle about the fire Plutarch in the life of Numa informes us For they held that Fire being the most excellent of creatures was placed in the midst of the world which moved round about it They asserted moreover That the Sun was composed of Fire c. Which opinions that they were from Jewish traditions we shall hereafter prove Laertius acquaints us that Philolaus the Pythagorean was the first who openly taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Earth moved in a circle Cicero in his 4 o Academ Quâ—stion attributes the same opinion to Hicetas the Syracusian Plutarch in Numa saies that Plato in his old age asserted the same The like is said of Seleucus This Hypothesis of the Earths moving has been since revived by Cardinal Cusanus lib. 2. c. 12. Doct. ignorant but more professedly defended by Nicol. Copernicus who about the year 1540 writ a Book concerning it which is Dedicated to Pope Paul 3d. who was followed herein by Joannes Keplerus Mathematick Professor to Rudolphus Matthias and Ferdinand the Emperours Also by Christopher Rothmannus Michael Maestâ—inus David Origanus Mathematick Professors Lately Patricius Galilaeus Hoscarius Italians with William Gilbert our English Physician famous for his Book de Magnete wherein he asserts this Hypothesis having all maintained the same opinion which albeit it was condemned by the Cardinals at Rome Anno 1616 yet is it still defended by many of the New Astronomers Ticho Brahe the famous Danish Astronomer went a middle way affirming that both Earth and Heavens moved though in a differing manner See Vossius sect Phil. l. 2. c. 6. s 41. § 7. Pythagoras was also skilled in Geometrie which I suppose he learned from Thales or immediately from the Aegyptians who were the first amongst the Nations that practised this Art Diogenes Laertius also tels us that Pythagoras was the first that brought Measures and Weights into Greece which also belongs to the Mathematicks and as we have good reason to judge he received them from the Jewish Weights and Measures To conclude this as we began with Pythagoras's Mathematicks in the general Iamblichus l. 1. c.
2. tels us he was first initiated therein by Thales And Porphyrie in the Life of Pythagoras pag. 4. saies that the Mathematick Sciences he learned from the Egyptians Chaldeans and Phenicians Now that these Nations received their first Rudiments from the Patriarchs and Jews has been already proved § 8. Another branch of that Natural Philosophie which Pythagoras professed was that which we properly call Physicks or Natural Philosophie Whereof there are two parâ—â— 1. Contemplative 2. Active As for Pythagoras's skill in Contemplative Physicks or Natural Science it was indeed nothing else but the Historie of the Creation with some Experimental Observations and Conclusions which we need no way doubt was traduced to him from the Jewish Church and Sacred Fountaines originally For Diogenes tels us That Pythagoras whilest he was in Babylon had familiar conversation with one Zabratus by whom he was cleansed from the Pollutions of his life past and learned this Science concerning Nature and what are the Principles of the Universe That this Zabratus was a Jew we have endeavoured to prove afore chap. 5. § 8. And whether we affirm that Pythagoras received his History of Nature and of the principles of the Vniverse from his Masters Thales and Pherecydes or from the Egyptians or Phenicians yet that it came originally from Moses's storie of the Creation I think will be prettie evident from a consideration of Particulars § 9. First Pythagoras held Positively that the World was made by God and by Him adorned with an excellent Order Harmonie and Beautie as to all its parts whence He was the first that called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Adorn or Beautifie answerable to Gen. 1.31 Very good c. 2. Pythagoras's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first matter was the same with that of Plato concerning which he treats so largely in his Timaâ—s proving that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. without Forme c. This Timaus the Locrian whom Plato here brings in thus discoursing of the Origine of the Vniverse its first Matter c. was indeed a Pythagorean from whom Plato borrowed much of his Natural Philosophie as Hieronymus in his Apologie against Ruffinus assures us And that Plato's Timaeus or discourse of the Origine of the Universe was traduced from the first chap. of Genesis and other parts of the Mosaick historie I conceive will receive a strong probabilitie from what shall be laid down in the original of Plato's Philosophie At present let any but compare this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first Matter asserted by Pythagoras and Plato with Sanchoniathons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or slime and Thales's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water they will find all to answer exactly to Moses's description of the first Matter Gen. 1.1 2. c. 3. As for the Forme of the Universe Pythagoras Plato and the foregoing Philosophers dreamt not of any such Forme as Aristotle invented to be educed out of the passive power of the Matter no all the Forme they asserted was the Harmonie Beautie Order and Perfeâ—â—ion of the Universe and all its parts resulting from that Law of Nature which Divine Wisdom stamped on the Beings of all Things together with that Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Providence which Inspired and Influenced the whole Creation Governing and Directing all things to their proper Offices Functions and Ends which they stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul of the world From this Order Beautie or Perfection of things the word Forme had its original for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beauty by an easie transposition of φ into the place of μ on which account Pythagoras called the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before Yea Pythagoras made Harmonie the Forme and Soul of all things as Gen. 1.3 § 10. But the main Active principle of all things in the Universe according to the Pythagorean Philosophie was Fire So Aristotle lib. 2. de Coelo cap. 13 tels us That the Pythagoreans placed Fire in the middle of the world as that which was the most excellent Principle and preservative of all things he addes also that Fire was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter's custodie This also was the opinion of Numa Pompilius as Plutarch in his Life affirms whence it is generally thought that Numa had conversation with Pythagoras but this cannot be because Numa was more ancient only we may suppose they both had their perswasion from the same original namely the Mosaick Institutes by the hands of the Phenicians or some other The same Plutarch tels us That Numa caused the Temple of Vesta to be made round according to the Figure of the World in the midst whereof was placed the eternal Fire preserved by the Vestal Nuns as a symbolick image of the Sun That the main Ceremonies of this Temple were instituted by some Pythagorean Prescript in imitation of the Jewish Temples we shall endeavour hereafter to prove both from the name Vesta which comes from the â—reek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es Jah the Fire of Jehovah according to Lev. 6.12 13. where the Priests are commanded to preserve the Fire on the Altar c. as also from the Vestal Nuns and Priests c. At present it may suffice to shew that the Pythagoreans had a great reverence of Fire as that which being the most active and noble principle of all things diffuseth it self thorough out the whole Universe and therefore they placed its main seat in the midst of the World whence it might as the Heart in mans body shed abroad its natural vivifick heat and influences into all sublunarie bodies for their nourishment and conservation Plato speaks to the same purpose of a Fire that diffuseth it self through the Vniverse for the production of diverse effects which agrees exactly with the words of Moses Gen. 1.2 according to the interpretation of Beza and Serranus out of him on Plato's Timeus fol. 10. The element of Fire saies Serranus was nothing else but that fiery spirit or efficacy which is variously diffused in the Symmetrie of the Universe for the nourishing and somenting all things according to their respective natures Which vivifick natural heat Moses Gen. 1.2 calls the Spirit of God and Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effective Fire And whereas it is said this sacred Fire which the Pythagoreans so much adored was a Symbol of the Sun I suppose this sprang from that common opinion amongst the Ancients especially the Chaldean Philosophers that the Sun was a fierie bodie which how far it is consonant to truth and Mosaick Tradition we intend hereafter to examine when we come to the Philosophie of Plato who also affirmed the same To conclude This Pythagorean principle That Fire is the great Active principle of all things was also held by Heraclitus the Founder of the Heraclitian Sect which was but a branch
as some conceive for it was found out 600 years before his time by Palamedes but because he was the first that applied it to this Mystical sense as Hornius Hist Philos l. 7. c. 12. Thus Pythagoras expressed to the Life the condition of a Debauched Profligate Wretch by his Symbol of a Coffin which signified his being dead in sin exactly answerable to the Jewish and Scriptural Phrasiologie whence we need no way doubt but that Pythagoras borrowed this Symbolick Image Thus the Father of the Prodigal speaks Luk. 15.24 This my Son was dead where Hammond out of Grotius observes That this is according to the ordinarie Notion of Pythagoras who for any that had forsaken his Schole i. e. refused to live according to his Rules of Philosophie had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an emptie Coffin set in his place to signifie him to be morally dead This was a common Symbolick manner of speech amongst the Jews to expresse a wicked state of Spiritual or moral death So Philo defines this Moral death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the soul is dead as to the life of Virtue and lives only the life of sin as elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked men are dead in their souls And that this Symbol was by Tradition from the Jews universally received amongst the Oriental Barbarick Philosophers and thence traduced into Greece appears by what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in the Barbarick Philosophie which takes in also the Jewish they call men fallen from their Principles dead as such also who subjugate their Minds to their Sensual passions But more of this when we come to discourse of Pythagoras's Symbols 2. Another Ethick Character or Symbol which Pythagoras used to express his Moral Precepts by was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set down Salt by which he signified that Holy and Intimate Communion and Friendship which ought to be amongst all those of his Society For Salt was used first in the Jewish Church and thence in the Pythagorean College as a Symbol 1. Of Confederation or Covenant 2. Of Communion and Friendship 3. Of Sanctitie as we have proved already and shall give farther proof thereof 3. Another Characteristical Symbol under which Pythagoras couched a reproof against Sloathful or Pratling Scholars was this Receive not a Swallow into your house i. e. saith Iamblichus Admit not a sloathful person unto your Philosophie which requireth great industrie and unwearied patience The Swallow comes but in one season and staies not long but sleeps a good part of the year Others by Pythagoras's Swallow intend a great pratler or babler This Ethick Character against sloath and vain discourse doth Symbolize with many of Solomons Proverbs against sloathful persons 4. Under this Symbolick Character Turn away from thy self every edge Pythagoras exhorted men to the use of prudence rather then passion as Iamblichus 5. By this Symbol Stir not the Fire with a sword Pythagoras advised his Disciples not to provoke the passions of Potent men as Diogenes understands it or not to provoke a man full of Fire and Anger as Iamblichus 6. Pythagoras's Ethick Character or Symbol by which he dehorted men from Covetousnes was this Breed nothing that has crooked Talons i. e. saith Iamblichus be not tenacious 7. Pythagoras taught his Disciples Patience and Fortitude c. by this Symbol Help to lay on a burden but not to take it off This saith Iamblichus teacheth Fortitude c. 8. Pythagoras taught his Scholars to avoid anxious heart-distracting cares by this Symbolick Character Eat not the heart i. e. Consume not thy heart by cares c. answerable to that of Chirst Mat. 6.27.31 32.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. Pythagoras exhorted men to Justice under that lively Symbol Passe not over the ballance This saith Iamblichus commands to do justice to observe equalitie c. which agrees exactly to that Ethick Character or Proverb used frequently by Solomon as Prov. 11.1 A false ballance is an abomination to the Lord but a just weight c. The like Prov. 16.11 Prov. 20.23.10 And lastly Pythagoras to draw his Scholars to a chearful embracing of Virtue was wont to give it many amiable and lively characters under the Symbolick Images of Bodilie Health Sanitie and Beautie but principally under the Symbol of Musical Harmonie for what ever was excellent he compared to Harmonie which suites very much with the Characters of Grace in Scripture which stiles it the Beautie Health and Harmonie of the Soul But more of these Symbols hereafter § 14. We have now dispatched Pythagoras's Ethicks which may be summed up in these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. forbear moral evils or the evils of action and bear physical natural evils or the evils of passion for all Ethicks or morals are comprehended under active and passive moralitie or under Abstinence and Tollerance i. e. forbearing what is evil in manners and bearing which implies doing also as well as suffering what is evil to nature § 15. Pythagoras taught not only Ethicks but also the two other parts of Moral Philosophie viz. Oeconomicks which regard the Government of Families and Politicks which respect the Government of Cities and Nations This latter Pythagoras and his Followers were greatly versed in for 't is said that Pythagoras had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 book of Politicks which he composed and gave to his Scholars as Laertius relates Iamblichus saies That Pythagoras used to say that amongst Being's nothing was pure but every thing partaked of some other as Earth of Fire c. farther That there was a friendship of all toâ—ards all answerable to that saying man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which he grounded his Politicks Iamblicus saies also That men hold Pythagoras was the first Inventor of all Politick Science 'T is true there were Lawgivers more ancient as Minos of Crete and Lycurgus of Sparta whose laws Pythagoras consulted as Iamblichus cap. 5 but yet we read not as I conceive of any publick Professor of the Science of Politicks more ancient than Pythagoras who made it a main design of his Travels Studies to informe himself touching the ancient Laws and the best Maximes of Politie this put him upon a journie to Crete to consult Minos's Laws and upon another to Sparta to informe himself in the Constitutions of Lycurgus But amongst all the Constitutions Laws and Maximes of Politie he met with none afforded him greater light and assistance for the framing his Bodie of Politicks than the Mosaick Laws and Politick Constitutions And that Pythagoras did in truth traduce the best of his Laws and Principles of Politie from Moses's Laws and Politie will be more evident hereafter when we come to treat of the traduction of all Humane Laws from the Divine Mosaical Law At present take only this proof hereof It is well known that Zaleucus the great Founder of the Locrian Laws was Disciple to Pythagoras from whom we
in their room which we read was executed on Hipparchus Arrianus in Epictetum 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Jewish and Pythagorean Symbol of absteining from the dead we find in the Books of Chrysippus thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 5. As Pythagoras had Symbols to represent the Spiritual death of Wicked men and the Dutie of his Scholars to separate from them So likewise to represent the strict and holy communion which ought to be amongst his Collegues he made use of this lively Jewish Symbol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down Salt We have already proved that Pythagoras traduced this Symbol from the Jewish Church chap. 6. parag 6. where it has been shewn how Salt was by God's institution a Symbol of their Holy Confederation and Communion with God and amongst themselves as Numb 18.19 2 Chron. 13.5 c. And to make this a little more evident we must know according to L' Empereur of the Jewish Temple the Jews had their Store-houses of Salt in or about the Temple for the seasoning of their Sacrifices We find frequent references in the New Testament to to this Symbol as before and Luke 14.34 Lev. 2.13 And as in God's Sacrifices there was ever Salt to be used so the like was usually observed in Heathen Sacrifices as appears by that of Plinie The great authoritie of Salt is discovered by the Sacreds of the Ancients amongst whom there were no Sacreds performed without Salt And that Salt was used in those federal Sacrifices as a Symbol of Friendship appears by that Proverbial saying of Tullie There must be many Bushels of Salt used before there can be a full friendship completed To the same purpose is that of the Scholiast on Homer Iliad 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Salt is a Symbol of friendship Lastly that this Pythagorean Symbol of Salt implies farther an Holy Confederation or according to the scripture Dialect a Communion of Saints is manifest by Laertius's interpretation of this Symbol Pythagoras saies he bid men make use of Salt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a memoire of righteousnes for Salt preserves all things This was the proper signification of this Symbol of Salt in the Jewish Church unto which Christ alludes in Mark 9.49 50. Mat. 5.13 and we have sufficient evidence from what has been observed that Pythagoras traduced this his Symbol from the Jews and used it in the same sense that they did namely to express that holy and strickt confederation and Friendship which ought to be amongst his Collegues § 6. Pythagoras had some Symbols relating to his Philosophie in general especially his Theologie it 's mystical nature and difficultie to be understood without some Interpreter or Divine light Such were those Symbols forementioned Discourse not of Pythagorean things without Light Looke not into a Glasse by Candle light Concerning the Gods disbelieve nothing wonderful all which according to the Interpretation of Iamblichus seems to be of Jewish original as has been observed chap. 8. § 14. I shall adde only one more which seems to be the Foundation of all Pythagoras's Symbols according to Laertius's interpretation thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To have Tapestrie alwaies bound up i. e. saies Laertius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man's speech should not be alwaies spoken out so as to have the meaning and forme of it fully appear but like Tapestrie when rolled up the Forme and Figure of it should be conceled This Pythagoras seems to have learnt from the Jews who rolled up all their mysteries under Symbolick Types and Figures as before § 7· As to the Matter of Pythagoras's Philosophie he had many Ethick Characters or Symbols of Moralitie whereby he excited his Scholars to Virtue and discouraged them from Vice Such as these Receive not a Swallow i. e. a sloathful person into your house Stir not the Fire with a Sword i. e. provoke not a wrathful or potent person Eate not the heart i. e. by distracting cares Passe not over the Ballance i. e. do justice Pythagoras also called Virtue harmonie which is a symbolick image of its Beautie Order Amiablenes c. as before chap. 7. § 13. There were other Ethick Symbols by which Pythagoras allured his Disciples to the embracing of Virtue as that Eate not the Brain i. e. saies Iamblichus destroy not your principal instrument of Wisdom Agen Sleep not at noon i. e. according to Iamblichus Shut not your eies against the light when it is most manifest Farther When it Thunders touch the earth i. e. saies Iamblichus When a King is angrie humble thy self Agen Pluck not a Crown i. e. Offend not the King Lastly Pythagoras said Declining high waies walk in path waies i. e. as Iamblichus will have it Leave the popular course of life and pursue that which is separate and divine answerable to that of Christ Mat. 7.13.14 That all these Pythagorean Symbols have their parallel in the Scriptures and Jewish Doctrine might with ease be proved § 8. Yea some make the Pythagorean Metempsychosis to be but a Symbolick Image or Ethick Character Thus Velcurio in his Physicks lib. 4. cap. 38. I would think saies he that Pythagoras's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metempsychosis and Redintegration of the soul did belong to the Variable morals Affections and Habits of the Soul For as a man is variously affected or moralized so he acts the part of a Lyon of a Bear of a Wolf c. according to the varietie of his conditions Thus is Ovid's Metamorphosis referred to Morals Yea Plutarch gave this Interpretation of Pythagoras's Metempsychosis and out of him the French Montaigne Essaies livre 2. chap. 11. Pythagoras emprunta la Metempsychose c. That is in English Pythagoras borrowed his Metempsychosis from the Egyptians but since it has been received by other Nations and particularly by our Druides The Religion of our ancient Gaules supposed the Soul to be Immortal and thence that it never ceased to move from one bodie to another If it had been Valiant it moved to the bodie of a Lyon if it had been Voluptuous it then creeped into that of a Swine if Timerous into that of an Hart c. And the Interpretation which Plutarch gives to this Errour is very apposite for he saies that it was not the Cat or the Oxe for example that the Egyptians adored but some images of Divine powers which they conceived to lodge in these beasts as in the Oxe they adored Divine patience and Vsefulness as in the Cat vivacitie c. Thus Flutarch and Montaigne That the Egyptians were the first that taught this Doctrine of Metempsychosis is affirmed by Herodotus in Enterpe Where he addes That the Greeks meaning the Pythagoreans first received it from Egypt though they delivered it as their own dogme So Vossius de Philos sect lib. 2. cap. 6. § 3. That Pythagoras took up this Metempsychosis only as an Ethick Symbol is the judgment of John Reuchlin
Philosophie is sufficiently apparent both from their agreemeâ—t in matter and also from the assistance Zeno had from Socrates's Disciples The Stoicks also held a very good correspondence and accord with those of the old Academie But their chiefest communion was with the â—ynicks For Zeno their founder was first instituted in Cynicisme under Crates whence there sprang a great fraternitie 'twixt the Cynicks and Stoicks as in the former Chapter § 4. The Stoicks stood at a great diâ—tance from and Contest with the Peripateticks about the agreement of Natural and Moral good The Stoicks held that things honeâ—t were disjoyned from things Commodious toto genere in their whole Nature The Peripateticks hâ—ld their difference to be only gradual Some thought this Controversie 'twixt the Stoicks and Peâ—ipateticks to be only verbal So Antiochuâ— Varro's Praeceptor who composed a book of the Concord 'twixt the Stoicks and Peripateticks But Cicero lib. 1. de Nat. Deorum contradicts him thus I wonder that Antiochus a person so greatly acute saw not that there was an huge distance 'twixt the Stoicks who disjoyned things honeâ— from things commodious not only in name but toto genere and the Peripateticks who compounded thiâ—gs honeâ—t wâ—th things commodious so as they should differ amongst themselves in magnitude and degrees only not in kind For this is not a small dissension of words only but a very great difference of things Yet in some things the Stoicks and Peripatetiâ—ks agreed as that they both made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right reason the measure of good and â—vilâ— they both made Virtue desirable for it self c. The Stoicks also differed much from those of the New Academie who stiffely asserted an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or incomprehâ—nsion For Zeno had sharp and perpetual conflicts with Arcesilas who instituted the Second Acadâ—miâ— and the Academick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence also Caâ—nâ—adâ—s who was the Inâ—itutor of the third or New Acadâ—mie writ sharpely agaâ—nst Zeno the Stoick his bâ—oks as Aul. Gellius lib. 17. cap. 15. § 10. As for the particular Dogmes of Stoicisme the Stoicks held 1. That there are certain common principles or Ideas in men which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comprehensions in opposition to the Academick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomprehension introduced by Arcesilas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was first used in this sense by Leno and that in a sense Metaphorical and borrowed from things apprehended by the hand which allusion he expressed by action for shewing his hand with the fingers stretched forth this he made the image of fancie then bending them a little this he made a symbol of assent then compressing them and closing his fist this he made to be comprehension which according to the Stoicks is a firme and certain knowledge For say they whatsoever is understood is comprehended by the mind one of these two waies either 1. by evident incursion which Laertius stiles a knowledge by sense or 2. by transition from Evâ—dence termed by Laertius collection by Demonstration of which they make 3. kinds 1. Assimilation So a person is comprehended by his picture 2. Composttion as of a Goat and an Hart is made Hirco-cervus 3. Analogie which is either by Augmentation or Diminution Thus of Stoick comprehension § 11. 2. As to Metaphysicks the Stoicks held as Laertius tels us 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That God was but one called by several names viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter c. 2. They define God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That God is a Living Immortal Rational Perfect Being or intellectual in happinesse void of all Evil providential over the world not of human forme maker and as it were parent of the Universe According to Plutarch Philosâ—ph Placit 1.6 The Stoicks define God A spirit full of intelligence of a fierie nature having no proper forme but transforming himself into whatsoever he pleaseth So Laertius acquaints us that they held God to be the first most pure being whose essence was comprehensive of and diffused through all beings 3. The Stoicks asserted likewise that God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingenerable and incorruptible We understand by God saith Antipater a living Nature or substance happie incorruptible doing good to mankind c. § 12. Touching God â—s Works of Creation and Providence Laertius informes us that the Stoicks held God to be the first Cause of all things and as the faetus is conteined in the Seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also God was the Spermatick Word of the Vniverse according to Joh. 1.12 They affirme also addes Laertius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Universe was framed according to infinite Wisdome prevision or Providence according to Gen. 1.31 God saw Touching God's Providence over the World the Stoicks assert as Plutarch Placit Philos That God is an operative artificial fire Methodically ordering and effecting the generation of things comprehending in himself all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prolifick Virtue whereby every thing is produced according to fate This seems the same with the Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vniversal spirit traduced from Gen. 1.2 which is farther evident from their notions of Fate which Zeno makes not to differ much from Nature and Providence Chrysippus defines Fate a spiritual power governing the world orderly or an eternal indeclinable series of things commixing and implicating it self by eternal orders of consequence of which it is composed and connected or the reason of the world or the law of all things in the world governed by Providence Panaetius the Stoick expressely asserts Fate to be God Though many of the Fathers as Juâ—tin Martyr Apol. 1. Ireneus Epiphanius with others dispute vehemently against this Stoick Fate c. The Stoicks held also that the Gods had a more particular providence over mankind which is manifested by this that all things in the world were made for the use of Man Hence also they held with Pythagoras Socrates Plato and the rest certain Daemons which had inspection over and compassion for men So Laertius in Zeno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That these Daemons were but Satanick Apes of the Jewish Messias we have else where demonstrated § 13. Touching Natural Philosophie the Stoicks held 1. The Soul to be a spirit connatural and immortal So Laertius in Zeno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. They asserted also the final conflagration of the World by fire which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and traduced originally from the Jews though immediately from the Phenicians as Grotius affirmes This saies he Zens received from the Phenicians c. § 14. But the Stoicks chief excellence consistes in Moral Philosophie the first part whereof they place in Appetition and their first appetition according to Laertius is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preserve self for say they it is not lawfull for
peculiar treasure Pythagoras's Symbol of Salt as a sign of confoederation and covenant from the Jewish use of this type Levit. 2.13 Salt of the Covenant Numb 18.19 Covenant of Salt The Covenant by Salt the same with the Covenant by Sacrifice Luk 13.26 Salt used as a Symbol of Covenants and friendship Ezra 4.14 Salt also used as a Symbol of Sanctitie Marke 9.49 Pythagoras drew the pattern of his Collegiate life from the Essenes The Discipline of the Essenes The Pythagoreans imitation of the Essenes 1. The Pythagoreans great Separatists from all that were not of their Societie Gal. 2.9 See Chap. 9. Parag. 3. Mat. 7.6 2. Their shunning worldly pleasures c. 3. Their strict consociation community of goods Inter Pythagoraeos colâ—batur societ as inseparabilis quod à communione appellabatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hunc morem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Judaeos imitati sunt Essenes qui omnia communia habebant Horn. Hist Philos l. 7. c. 12. Their Celibate from the Essenes or Jewish Priests Pythagorean abstinences from Jewes and Essenes Col. 2.16 Pythagorean Praecepts Col. 2.21.22 Pythagoras's Dogmes 1. Tim. 4.3 Commanding to abstain from meats 6 Their purifications both Ceremonial and Moral 7. Their observation of Festivals 8. Their white distinctive vestments from Eccles 9.8 Let thy garments be white Their perpetual silence or conceling their mysteries from strangers Their Revereâ—ce towards their Elders They own Fate Their Devotion Their studies Contemplative Active The Pythagorean dayly exercises with their morning Premeditations and evening Recollection of all Pythagoraei exercendae memoriae causa singulis diebus quid egissent quid legissent quid profecissent in Vita in Doctrina vesperi commemorabant benefacta laudem malefacta vituperium merebantur Hornius Hist Philos l. 7. c. 12. Constancie and against Apostacie Their Excommunication A general Parallel 'twixt the Essenes Pythagoreans A distribution of Pythagorean Philosophie Pythagoras received part of his Philosophie 1. from Orpheus 2 part from Egypt 3 From the Chaldeans 4 From the Thracians Pythagoras begins with the Mathematicks Pythagoras first entred his Scholars in Arithmetick 2. His skill in Musick Pythagorâ—is certe moris fâ—it cum evigilassent animos ad lyram excitare quo essent ad agendum erectiores cum somnum peterent ad eandem lenire mentes ut si quid fuisset turbidioruÌ„ cogitationum componerent Quintil. l. 9. c. 4. 3. His skill in Astronomie The Earths motion Geometrie His Weights and Measures of Jewish original Pythagoras's Physicks 1 Contemplative which was the Historie of the worlds origine 1. The world made by God Gen. 1.31.2 The first Matter Gen. 1.1 2. 3. The Forme of the World its Order c. Gen. 1.13 The main Active principle Fire Gen. 1.2 Pythagoras's Medicine Pythagoras's Moral Philosophie 1. Ethicks 1. Pythagorean Dogmes relating to Moral Philosophie 2 Their pathetick precepts and exhortations to virtue Characteristical Ethicks A wicked state represented by a Coffin and Death Virtutis studium litera Y. significabat Lactant. Luk. 15.24 2. Salt a Symbol of holie Communion 3. The Swallow a Symbol of a sâ—loathful Student 4. Against Passion 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogen is for Patience 6. Against Covetuousnes 7. Fortitude 8. Against distracting Cares 9. Justice 10. Virtue expressed by Harmonie Health c. The summe of Pythag.'s Ethicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagoras's Politicks The original of Pythag.'s Politicks from the Jewish Mosaick Laws The Pythagoreans greatly verst in Politicks The two main Pythagorean principles of Politie were 1. For Libertie 2. against Faction Pythagoras's great Apothegm Platoni disciplinam Pythagoricam diligenti et magnifica opera instructam visam fuisse eumque ab ipsis intellectualem Philosophiae partem accepisse Apuleius de Philos Pythagoras made Theologie the Center of his Philosophie Philosophie properly only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August Steuch lib. 10. dâ— Perâ—n Philos cap. 10. Pythagoras's Tetractie from the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec omnia funt nominâ— Naturae Divinae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnitas ipsum esse ipsa Immobilitas Steuch Eâ—g Peren. Philos l. 3. c. 7. Pythagoras 's Metaphysick contemplations about Gods Essence from Mosaick Descriptions of God Exod. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genere tantum dâ—fferunt Steuch Eugub Paren Philos Dico â—andem rem ab cis scil Philos nuncupatam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum Ens ipsam Infinitatem Steuch Eugub Peren. Philos lib. 3. c. 7. Jambl. c. 29. Pythagoras 's Scriptural tradition of the unitie of God Empedocles autem et Parmenides autore Aristotele appellabant Deum nomine Vnitatis ergo idem est apud eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsa Vnitas er unum Principium Steuch Eugub Peren. Philos l. 3. c. 7. Celebre est dictum apud Platonicos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omninum rerumradix principium unitas Steuch Eugubinus de Peren. Philos l. 3. c. 5. Pythagoras's Jewish Tradition of Gods Simplicitie Pythagoras's Divine Ideas the same with the Scriptural tradition of Gods Decrees The Foundation of the Pythagorean Ideas that famous oriental tradition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parmenides his opinion of Ideas Timaeus Locrus his opinion of Ideas The primarie Idea of things possible seated in the Divine Essence The secondarie Exemplar of things future the same with Gods decrees The difference 'twixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodness of all things consists in their answering to their Original Exemplar in Gods Decrees Of Gods Creation Providence See Stanly of Pythagoras 's Philosophie chap. 3. Pythagoras's Model of Divine Worship 1. Against all Images or visible formes in Worship Exod. 20.4 2. That God is to be worshipped by Rites of his own appointing The Pythagorean exactnes in Divine Worship from Eccles 5.1 Pythagoras's Daemons their nature and office A three-fold Theologie Mythick Politick Natural Of the Aeones Of the Soul Pythag.'s Metempsychosis a corrupt tradition of the Resurrection That Pythagoras's Metempsychosis was Symbolical see c. 9. paragr 8. See more of this Stanly cap. 7. fol. 145. A general Idea of Pythagoras's Theologie Pythagoreans acknowledge their Ignorance Of Divinatiâ—â— Pythagoras's mode of Philâ—sophizing Symbolick Pythagoraei sapientiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibusdam integumentis repraesentabant quae ipsi Symbola appellant In quibus ita Philosophiae praecepta comprehensâ— erant ut vel ambitionis dissuasionem et otii sugam vel pravorum sodalium declinationem contineâ—ent Plut. l. dâ— eduâ— Laert. l. 8. Hornius Hist Philos l. 7. c. 12. Pythagoras's Symbols from 〈◊〉 Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Symbol amongst the ancients signified a Scarâ— or other mark whereby Souldiers were distinguisht from their eneâ—iâ—s thus the 〈◊〉 castles Creed was called â— Symbol of Faith An enumeration of Pythag. Symbols which he received from the Jews 1 Symbol Give the right of fellowship to none but Pythagoreans Gal. 2.9 To abstein from things dead Mat. 8.22 Numb 6.6 Salt