The court of the gentiles, or, A discourse touching the original of human literature, both philologie and philosophie, from the Scriptures and Jewish church. Part 2, Of philosophie in order to a demonstration of 1. The perfection of Gods word and church light, 2. The imperfection of natures light and mischief of vain philosophie, 3. The right use of human learning and especially sound philosophie / by Theoph. Gale ...

CHAP. VI. Pythagoras's College, and Discipline from the Jews.

Pythagoras's 2. Scholes 1. common. 2. His private College, wherein were 1. Novices, their examen, and probation. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Intrin∣sicks, Phil. 3.12, 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. Tim. 3.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Disci∣pline of Pythagoras's College. Their consociation founded on Virtue as Exod. 19.5, 6. set forth by Salt, from Lev. 2.13. Numb. 18.19. Covenant by Salt what? Luke 13.26. Ezra 4.14. Mark 9.49. Of the Essenes, their Collegiate Life, and the Pythagoreans Symbolizing with them in 16 Particulars. The Pythagoreans a sort of Separatists Gal. 2.9. Their shunning worldly Pleasures, and Company: their Celibat, and Abstinenoes, as Col. 2.16, 21, 22. 1. Tim. 4.3. Their Purifications

and Festivals. Their white Vestments from Eccles. 8. Their perpetual Silence, and their concealing Mysteries. Their reverence towards their Elders. Their owning Providence, with their Devotion. Their day∣ly exercises, with morning premeditation, and night examination. Their Constancie, with their excommunication Mat. 8.22.

§. 1. HAving given the Storie of Pythagoras's Life, and Travels, and some account of his Conversation with Jews therein; we proceed to his Schole, Institutes, and Discipline; wherein we doubt not, but to make discovery of many Jewish Institutes, & traditions. Iam∣blichus, lib. 1. cap. 6. tels us, that Pythagoras, upon his settlement at Croto in Italy, drew unto him, by his perswasive Orations, many followers even unto the number of 600. persons, who were by him won, not onely to the embracing that Philosophie he professed; but also to submit to his Rules of Discipline, and that Collegiate mode of life, which he prescribed to them. For the more full understanding whereof, we must know, that Pythagoras had two severall Scholes, and thence two sorts of Disciples, as Porphyrie, Iamblichus, and Clem. Alexandr. have observed. For 1. he had his Homocoeion or common Schole, for all;* 1.1 which Clemens Alexandrinus (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1.) enterprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Church, where all sorts of hearers were admitted: where the Disciples that belonged to this Schole were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Auditors, or Pytha∣gorites, these learned only the chiefe Principles of Philosophie, without more exact explication. For these being either of more dull capacities, or else ingaged in civill affaires, had not Abilities, or leisure to addict themselves wholly to Pythagoras, and his Philosophie; wherefore he expounded to them only the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or naked Heads of Philosophie. Among these common hearers there were of all sexes, ages, and condi∣tions: men, women, adult, youth. The Citizens, and men of Croto he exhorted daily, and apart with a great splendor of Oration, to the stu∣dy of Vertue. The Matrons also, who were thence stiled, Pythagoricae, he instructed frequently, and apart in their duties, as also the children apart from their parents, as Laert. lib. 8. and Hornius Hist. Philos. l. 7. c. 12.

2. Pythagoras also had his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coenobium,* 1.2 which Laertius calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his Systeme; and Cassiodorus his College, as others his Family, and the Disciples, that belonged to this Schole, or College, were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Genuine, as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mathematicians, because they being generally young, of quick apprehensions, and as willing, as also able, to

devote themselves to the study of Philosophie, Pythagoras expounded to them not onely the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.3 but also the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Causes, and Reasons of things; why it was so, and so, and why it could not be otherwise. These Mathematicians being of Pythagoras's College, Covent, or Fami∣ly, and by him instituted in the more full, and exact Reasons of things, and deeper points of Philosophie, were only esteemed and called genu∣ine Pythagoreans: the former acoustiques, or common hearers, being cal∣led only Pythagorites. To these two sorts of hearers Gellius l. 1. c. 4. addes a third 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of naturalists. Yea the Author of the Pythago∣rean life addes more: of which see Photius cod. 249. Clemens Alexand. lib. 5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 V••ssius de Philos. Sect. l. 2. c. 6. §. 18. Stanly of Pythag. Discip. Chap. 1.

§. 2 In Pythagoras's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Convent, College or Family there were also two sorts of Disciples; some were only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exoteriques, No∣vices or Probationers. Others were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Intrinsiques, or Perfect. As for the Probationers or novices, Pythagoras, to render them capable of Philosophy, prepared them by a most severe Discipline, and made them passe a very strict examen. For Pythagoras studied very much to know, and understand men; what every mans Disposition was, what his natural capacity for Philosophy, and what his inclinations thereto were: neither would he admit any into his College, or Family, before he had made some Physiognomicall observations concerning the man; If upon exact observation of all circumstances, he found the per∣son to be of good naturals, and of an awakened understanding, then he brought him under an Examen touching his morals; whether he were of good manners, and had affectionate inclinations to Philosophy, &c. The person thus examined, and approved by Pythagoras, was admitted into his Society, or College as an Exoterique, or Probationer; as Iambli∣chus cap. 20. and Stanly of Pythagoras's Discipline chap 2.

§. 3. Now that Pythagoras traduced this part of his Discipline, as also the former relating to his Acoustiques,* 1.4 or Common auditors from the Jewish Church, seems very probable. For who knows not, that the Jewes had two sorts of Proselites? 1. Those of the Gates, i e. such as lived within their gates, and partaked of some common privileges; unto whom Pythagoras's common Disciples seem to answer: but secondly, there were Proselites of the covenant, or of Righteousnesse, i e. such as were incorporate into the Jewish Church, and so made partakers of all their privileges. Now in the admission of these, Maimonides tels us,

the Jewes were very strict and severe, as Ainsworth out of him on Gen. 17.12. [Bought with money.]

when a man or woman cometh to joyne a Proselyte, they make a diligent enquiry after such, lest they come to get themselves under the Law, for some Riches, they should receive, or for Dignitie they should obtain, or for Fear. If he be a Man, they enquire whether he have not set his affection on some Jewish woman; or a Woman her affections on some Young man of Is∣rael. If no such like occasion be found in them, they make known to them the Weightinesse of the Yoake of the Law, &c. to see if they will leave off. If they will take it upon them, and withdraw not, and they see, that they come of love, then they receive them as its written Ruth. 1.18. &c.

Thus Ainsworth. By which we see, how near Pytha∣goras comes to the Jewes in his strict, and severe examen, as to the Ad∣mission of Disciples, from whom we have some reason to perswade us, that he tooke the whole Idea, or Platforme of his Schole and College. Yea if we may believe Clemens Alexandrinus (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1.) Pythagoras himself was circumcised; and if so, we may suppose he was admitted as a Prose∣lyte, to partake of the Privileges, and Mysteries of the Jewish Church. And Porphyrie (pag. 2.) tels us, that he was cleansed from the polluti∣ons of his life past by one Zabratus, who according to S••lden was Eze∣kiel. Or if not a Proselyte of the Covenant; yet we may with safety sup∣pose him to be a Proselyte of the Gates; that is, one that heard amongst them, and so acquainted himselfe with their Discipline, and Mysteries, and affected an imitation thereof, particularly in this rite of admitting his Disciples and Probationers.

§. 4.* 1.5 Pythagoras appointed his Exoteriques under Probation many Exercises for the purification of their minds, as also many Abstinences from wine, flesh, and other meats obstructing the clearnesse of under∣standing, with many other probationarie exercises: which probation or preparative Discipline they underwent usually five yeares before they were admitted to be Intrinsiques, or compleat Pythagoreans. But the main Injunction, which Pythagoras laid on these Exoteriques, or No∣vices, was their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quinquenniall, or 5 years silence.* 1.6 The cause of which silence was to inure his Disciples to the right govern∣ment of their Tongues, which of all things is most difficult, and yet the most usefull, and necessary for Novices in any science. Thence Iambli∣chus lib. 1. c. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ The Government of the Tongue is of all most difficult. So Apul. Florid. 15.

The first Founder of Philosophie first taught his Disciples to hold their peace,* 1.7 and his first mediation, in order to the procuring Wisdome, was to bridle the Tongue, and keep our words within the wall of our teeth; for he forbad not speech altogether, but loquacitie; requiring that they spoke more rarely, more submissively, more modestly, which is a great vertue, though very difficult in Scholars:

according to that of Quintilian, Decl. 19. I thinke there is no virtue more difficult, than that of Silence. This Pythagorean silence answers that of Job ch. 6. v. 24. Teach mee and I will hold my tongue. Others make the reason of this si∣lence to be

that the soule, turning inward to her selfe, might be di∣verted from externall objects, and all irregular passions.

Hence his si∣lence was termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, (saies Aulus Gellius lib. 1. c. 9.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or as Hesychius, and out of him Suidas from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conteining within himselfe his speech. This Probationary silence of these Novices, Laertius lib. 8. calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a quinquenniall silence. Laertius saies,

that the Pythagorean Novices kept silence 5. years, only hearing Pythagoras's discourses, but not seeing him, till they were fully approved, & then they became of his Family, which he cals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 systeme.

So Servius on Virgil, Aen. 10. yet Aulus Gellius l. 1. c. 9. informes us, that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 5 yeares silence was not required of all, but of some more, of some lesse; but none were enjoyned lesse than two yeares silence, as none more then five yeares. The like Apuleius in floridis tels us, that some were silent for a lesser space, especially such as were more grave: but those who were more pratling, were enjoyn∣ed a quinquenniall silence. The Pythagoreans for this their silence con∣tinued in great honour even to Isocrates's time, who in his Busiris saies,

that men more admired the Pythagoreans, who held their peace, than others, who had obtained the greatest glory by speaking.

Yea Pythagoras enjoyned his Disciples some kind of perpetuall silence, for he taught 1. That we ought to be silent, or to speake things better than Silence. 2. to comprehend many things in few words, not few things in many words, whence Zeno blamed such as instead of being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lovers of learning, were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lovers of words. 3. Pythagoras forbad his Scholars declaring his mysteries to others. Those who after their five years preparative Discipline, and Probation, appeared by their mo∣deration, commendable conversation, and other qualifications fit to par∣ticipate of Pythagoras's more secret Philosophie and Mysteries, were made Intrinsiques, being admitted to hear Pythagoras within the screen,

and to see him, and henceforward were accounted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. perfect, which privileges the former Probationers, or Novices were not made partakers of. But if these Novices, after the time of their Probation, were not judged worthy to be received to the condition of the perfect, or compleat members of Pythagoras's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Covent, then were they rejected, & a Coffin was made by the Disciples of Pythagoras, & pla∣ced in their room, as a lively symbolique image of a person morally dead: so Iamblichus cap. 17. and Grot. on Mat. 8.2. as Hammond on Luke 25.24. of which hereafter in the Pythagorean Excommunication Par. 9.

§. 5. That Pythagoras took the Idea,* 1.8 and Platform of his probationary examen, Discipline, and preparative exercises from the Jewish Church the Learned assure us; and that upon more than conjecturall grounds. So Daillé in his Sermon on Philip. 3.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉]

This term [perfect] saies he, is taken from those (viz. the Pythagoreans) a∣mongst the Pagans, who after many preparations and purifications ren∣dred themselves capable of the view, and participation of certaine great Idololatrique mysteries, which in those times were had in great veneration, &c.

Now that this mode of initiating Novices by such pre∣parative exercises, after which they became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or perfect,* 1.9 does ori∣ginally belong to the Jewish Church, the same Daillé affirmes on Phil. 3.15. Parfaits perfect.

The ancient Greek Pagans had in their Religion certain mysteries, & sacred ceremonies, to the view, & parti∣cipation of which they received not their Devoto's, till they had been prepared for the same by diverse Disciplines, calling them perfect, who were admitted thereto, and holding the others for Novices or Ap∣prentices only — But these words were taken originally from the fashion of the Jewish Church, in the Scholes whereof there were di∣vers orders: some were more low, others more high, in which were taught the most sublime mysteries: and this last part of their Theologie was called by a word, that signifies perfection, because they held it for the top of their Discipline: and in like manner they, who had been instructed in this their sublime Theology, were called The perfect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Thus likewise the Levites (as some observe) had their quinquennial, or five yeares probation and preparation, by preparative Exercises, before they entred upon their compleat office: whence we see what affinity there is betwixt Pythagoras's Probationers, or Novices,* 1.10 and those in the Jewish Church, and Schole. Paul also 1 Tim. 3.6. makes mention of a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a Novice in the Christian Church, which Oecume∣nius

enterprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one newly initiated in the faith, a Catechu∣men, and Theophilact 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one newly baptized, and admitted in∣to the Church, answering to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which the LXX. render Job. 14.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and as we may presume with allusion to the No∣vice in the Jewish Church. And this very custome of initiating No∣vices by preparative Discipline the popish Monks, such as are Regular, universally retain to this very day (both name and thing) in the admit∣ting persons into their Covents; which, we need no way doubt, they at first took up in imitation of, and compliance with the Pagans, especial∣ly the Pythagoreans, and the Jewish Church; as also their whole Mona∣stique Life, and Institutes, of which hereafter. Lastly, we should be per∣fect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and without blemish; such were the Pythagorean 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and Plato's Priest, whom he requires to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perfect and genuine.

* 1.11§ 6. We have spoken of Pythagoras's Disciples in common, as also of those who belonged to his coenebium, or College, both his Novices, and perfect, with their cognation to, and derivation from the Jewish Church, and Scholes. We now proceed to treat of the Discipline Pythagoras ex∣ercised amongst his Scholars, especially those of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Col∣lege, wherein we doubt not, but to discover many remarkeable, and e∣vident footsteps of Jewish discipline, and Traditions, whence we may suppose it was traduced.

The first thing considerable in the Discipline of Pythagoras's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or College was the Confoederation,* 1.12 League, or Covenant betwixt all those, who were Members thereof. For as we have already proved, Pythago∣ras was very severe and strict in the admission of Members into his Sy∣steme or College. He judged, and that rightly, there could be no fra∣ternity and lasting friendship, but what was grounded on Likenesse; and no true proper Likenesse, but what was founded in virtue, or resem∣blance of God. Whence saies Iamblichus of the Pythagoreans,

Their study of friendship by words and actions, had reference to some Di∣vine temperament, and to union with God, and to unity with the Divine soule.

So Stanly of Pythag. Philos. ch. 2. By which it is plain, that Pythagoras asserted both in Thesi, or Opinion, and in Hypothesi, and Practice, that there could be no Consociation, or friendship worthy of that name, but what was founded on Virtue, and Likenesse to God. This also was sufficiently couched under two of Pythagoras's Symbols accor∣ding to the explication of Iamblichus, as that Symbol 28. [Lay not hold

on every one suddenly with your right hand] i. e. sayes Iamblichus,* 1.13 give not your right hand, or draw not easily to you into your society per∣sons not initiated (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) i. e. such as have not been long tryed by Do∣ctrines and Disciplines, nor are approved as worthy to participate, &c.

Another of Pythagoras's Symbols, whereby he signified to us, that Vir∣tue, or Likenesse to God, was the onely solid and genuine foundation of strict Friendship and Society, was this, Symbol. 35. [set downe salt] that is, saith Iamblichus Justice, of which salt is an embleme. This also Plato (Pythagoras's imitator) does much insist upon, especially in Lysis (this Lysis, whom Plato makes to be the subject of this discourse of friendship, was Pythagoras's Scholar) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Friendship, proving first that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Likenesse was the ground of all Friendship. 2. Thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. that good men only were alike, and Friends, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that wicked men had no likenesse, &c. Whence he con∣cludes 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is no con∣junction, or stable union amongst wicked men.

§. 7. Now that Pythagoras took this Foundation, Constitution,* 1.14 or Idea of his Cellege from the Jewish Church their holy confederation, I thinke we have good conjectures, if not demonstrative Arguments to prove it. For we know, the Jewish Church was by virtue of Gods Covenant, and gracious presence with them a separate, select, peculiar, and holy people: Exod. 19.5. —and keep my covenant, then shall ye be a peculiar treasure to mee above all people, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth ones owne proper good,* 1.15 which he loveth, and keepeth in store for himselfe, and for peculiar use: 1 Chr. 29 3. Here it is applyed to Gods Church, and translated by the LXX. a peculiar people, and St Peter expresses it by a word, that signifies a people for peculiar possession 1 Pet. 2.9. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. as Camero observes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies primarily abundance, thence

excellency, as choice, select jewels, &c.

Therefore God, though he were the Rector of all the earth, yet the Jewish Church was his peculiar treasure, or possession, as the Diademe on the head, or the seale on the hand: so Exod. 34.9. and take us for thine inheritance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we find the same Psal. 135.4. For the Lord hath chosen Jacob to himselfe, and Is∣rael for his peculiar treasure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is the same word with Exod. 19.5. and so rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 such a separate, peculiar, and holy rela∣tion had the Jewish Church by virtue of Gods Covenant, and their owne stipulation unto God. In imitation whereof, we may safely conjecture, Pythagoras framed his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Covent, or College, which was to him

as a peculiar Family,* 1.16 or Church; and therefore look as Salt was of great use in the Jewish Church, and Sacrifices, as that which did lively, though but Symbolically, represent their holy friendship, and communion with God; so in like manner Pythagoras makes great use of this same Sym∣bol [set down salt] to expresse the holy Friendship and Communion there should be amongst his Collegues. And that Pythagoras's Symbol of Salt, by which he signified that Covenant, and Friendship, which ought to be betwixt his Collegues, had its first rise from the parallel use of Salt in the Jewish Church, will I thinke appeare very probable, if we consult the Scriptures, where we find this Symbol mentioned, as also its use amongst the Ancients.* 1.17 It is said Lev. 2.13. Thou shalt not suffer the Salt of the Covenant of thy God to be lacking; with all thine offerings thou shalt offer salt. So Numb. 18.19. we read of a Covenant by Salt. The like 2. Chron. 13.5. where the salt, that was cast upon all the Sa∣crifices, is called the Salt of the Covenant, because the Covenant of God with his people was confirmed by Sacrifice, as Psal. 50.5. Gather my Saints together unto mee,* 1.18 those who have made a Covenant with me by Sa∣crifice. The original of which Covenant by Sacrifice we find Gen. 15.9, 10. which was afterwards imitated by the Heathens in the confirma∣tion of their solemn Covenants: so that this Covenant by Salt is the same with the Covenant by Sacrifice, because these Covenants by Sa∣crifice, both in the Jewish Church, and also amongst the Greeks, were solemnized by Eating, and drinking the Sacrifices, whereunto Salt was alwayes a necessary appendix. For God by these feastings upon the Sacrifices, wherein Salt was used, did confirme his Covenant with those, who did participate of them; in as much as they did in some sort eat and drinke with God: as Luke 13.26. We have eaten and drunke in thy presence.* 1.19 i. e. we have eaten and drunke together with thee of thy Sa∣crifices, or at thy Communion Table, for the ratifying our Covenant, and in token of our friendship with thee. And, that Salt was alwayes accounted by the Ancient Jewes, as an essentiall concurrent of their feasts, especially such as were for the confirmation of Covenants, Love, and Friendship, appears by that common proverb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every feast wherein is not some salt, is no feast. We have a great instance, and proofe of this Jewish custome to make use of Salt for the confirmation of their Covenants,* 1.20 in Ezra 4.14. where the original Chaldee (different from our version) runs thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because we have eaten of the Kings salt. i. e. be∣cause

we have engaged our selves in a Covenant of Friendship to him, by eating of his meat. So that we see this Rite of making Covenants by Salt was fresh amongst the Jewes even then, when Pythagoras flourish∣ed, and lived amongst them in Chaldea. Hence learned Cudworth (in his Discourse of the true notion of the Lords Supper pag. 68.) having shewen how Salt was used amongst the Ancients as a Symbol of Cove∣nants, and friendship, addes,

Thus I understand that Symbol of Py∣thogoras 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to set downe Salt for Friendship, and ho∣spitality.— Because Covenants and reconciliations were made by eat∣ing, and drinking, where salt was alwaies used. Salt it selfe was ac∣counted amongst the Ancients a Symbol of friendship, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Salt, and the Table was used proverbially amongst the Greeks to ex∣presse friendship by: thence Origens quotation out of Archilochus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to transgresse the Salt and Table, was to violate the most sacred league of Friendship. Aeschines in his Oration de perperam habita Legatione hath a passage very pertinent to this purpose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For he saith, that he ought greatly to esteem the Salt, and common Table of the City.

Thus Cudworth, &c. By which we see how, and why the Ancients both Jewes, and Greekes made Salt a Symbol of their Covenants, and friendship. But yet I conceive there was something more couched under this Symbol of Salt, than learned Cudworth hath taken notice of, which will give further illustration, and proofe to our Assertion, that Pythagoras traduced it from the Jewish Church. For God instituting Salt, as a Symbol of his Covenant, to be eaten with the Sacrifices, as Lev. 2.13. did thereby represent to the life that sanctity, or holinesse,* 1.21 which he required, and expected from such, as entered into Covenant with him: For who knows not, that Salt, as it gives a savour, and re∣lish to meats, so its chief use is to preserve from putrefaction: this ex∣plication Christ himself gives of this Symbol, Marke 9.49, 50.* 1.22 Every one shall be salted with fire, and every Sacrifice salted with Salt, &c. Sal∣ted, i. e. purifyed, and preserved by Grace, as flesh by Salt: the like Sym∣bolique usage of Salt is given by Christ Mat. 5.13. Yee are the salt. So Luke 14.34. Coloss. 4.6. seasoned &c. That this was a main use of Salt amongst the Heathens, and that they traduced this usage from the Jewish Church, is asserted and proved by Francis Valesius de Sacra Pholosophia, cap. 16. on Levit. 2.13.

It is a wonder (saith he) that it was a solemn Rite, not only in the Sacrifices of the true God, but

also in those of the false gods, to use salt, as you may understand by Pliny lib. 31. cap. 7. where discoursing of the praises of Salt, he saith, that its autority is much understood in Sacreds, seeing no Sacrifices are per∣formed without Salt. Whence I conjecture that this custome was de∣rived from the first Sacrifices of the infant world, which were offered to the great God. And that it was thence derived into the Sacred Rites of all the Gentiles: for we have much reason to judge, that those false Ministers of Sacreds, received this custome from the true Priests, according to the Devils institution, thereby to have the Divine Sacri∣fices offered to him. Plato in his Dialogue of Natures saies, that Salt is a body friendly to God, which accords with this present text: for God requires every Sacrifice to be seasoned with Salt, as that which was gratefull and friendly to him. — Namely Salt seems to be a Sym∣bol of Integrity, and Incorrupti••n, and thence of Innocence. For Salt, as tis manifest by experience (and from Aristotle Problemat. 26. Sect.) dries, and thence preserves things from Corruption. Deservedly there∣fore is Salt made a Symbol of Justice, and so commanded in the Sacri∣fices. To which belongs that Numb. 18.19. Its a covenant of salt for ever.

He calls it a covenant of Salt. i. e. a covenant of Sacrifices, &c. Here Valetius seems to take in both notions: namely, as salt signifies an inviolable covenant of friendship, and moreover Integrity and Holinesse, both which are couched under this borrowed Symbol of Salt, and both conveighed from the use of Salt in the Church of God to the like usage of it amongst the Pythagoreans, and other Heathens. And thus much indeed Pythagoras understood by this Symbol of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to place salt. i. e. saies Iamblichus in his explication, as a signe of Justice, Righteousnesse or Holinesse. Thus also Diogenes explaines this Symbol of Salt as preservative of meats, &c. For Pythagoras conceived there could be no right consociation or friendship, but what was founded in virtue (as before) and therefore was he so strict in the examen or tryall of his Probationers, and so severe in the whole Discipline of his College, which that it all sprang from the Jewish Discipline, and his af∣fectation thereof, will farther appeare by what follows.

* 1.23§. 9. As Pythagoras tooke the Idea or platform of his Systeme, and College from the Jewish Church in general, that holy, and peculiar re∣lation they had to God, and to each other, by virtue of that mutual confederation or covenant betwixt them and God. So I conceive he had a peculiar regard, in framing this his College, to the particular Confoe∣deration,

or Monastique consociation of the Essenes, with whom he does in the chiefe parts of his Collegiate Discipline Symbolize, as it will ap∣pear, when we descend to particulars. Now here to make the way to this demonstration clear, we are to consider the Rise, constitution, and Discipline of these Essenes. As for the origination of their name they were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. according to the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and accor∣ding to our English Dialect Pure. Now the Origination or Rise of these Essenes I conceive (by the best conjectures I can make from Antiquity) to be in, or immediately after the Babylonian Captivity, (though some make them later) and the occasion of their separation, or consociation, seems this. Many of the carnall Jewes defiling them∣selves either by beeing too deeply plunged in Worldly Affaires, even to the neglect of their Religion, or, which was worse, by sinfull compliances with their Idolatrous Lords, thereby to secure their carnall interests, these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Essenes to preserve themselves from these common pollutions separated, and retired themselves from the croud of worldly affaires into an holy solitude, and private condition of life;* 1.24 where ente∣ring into a strict confederation, or consociation, to lead together a Colle∣giate devout life, they 1. shunned all carnall pleasures, which might entice them from their Devotion. 2. They avoyded all profane compa∣ny, and conformity to the world, as also all affectation of Secular dignity, applause and honour. 2. They engaged in a strict fraternal com∣munion amongst themselves, professing a community of goods, &c. 4. They did in time of persecution, so far as they were able, lead a Monastique life, forbearing marriage, &c. 5. They were very abstemi∣ous and moderate in the use of creature comforts; forbearing wine, drinking water, &c. 6. They had their Distinctive garments, or white vestments. 7. They used Ceremoniall purifications, according to their Law; as also moral mortification of sin. 8. They enjoyned silence on their Novices, and were all studious for the right government of their speech, &c. 9. They forbad Oathes. 10. They had their Elders in great esteem. 11. They acknowledged all things to be disposed by a particu∣lar over-ruling Providence. 12. They did in a peculiar manner devote themselves to the worship of God by Prayers, and Sacrifices, especially of manimates. 13. They divided their Lives, and Studies into two parts, 1. contemplative. 2. active: they spent their time most in Acti∣on, besides what they employed in their Devotions; the principal study they addicted themselves unto was Medicine: they gave them∣selves

also to gardening, and other labours of the hand. 14. They di∣stributed the Day into times for Prayer, for Reading, for Study, for la∣bour with their hands, and for naturall Refreshments. 15. They endea∣voured much exactnesse in their Morals, to lead an exemplary Life. 16. Such as prov'd Apostates, or Scandalous, they excommunicated by the common consent of all the Fraternity, or Society. And to conclude with the character of Viret. (in his interim pag. 122.) In summe

their Estate was in their first constitution an excellent Schole of Me∣dicine, of Doctrine, and of Examples of virtue: all things were done a∣mongst them in good order, and I thinke the first Christian Monks took their pattern from these Essenes. But the later Monks have rather followed the example of the Sadduces, and Pharises.

Thus Viret. Indeed the Sadduces, and Pharises seem to be orders of much later constituti∣on, and but a spurious degenerate off-spring of the ancient devout 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Essenes. For although they both affected the opinion and e∣steem of eminent Saints, or Separatists (for so their name Pharisee im∣ports) yet all their pretended sanctity was but apparent hypocrisie, as far short of the sanctity and devotion of the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Essenes, as the pretended Popish mortifications of the later Monkes comes short of the sanctity and devotion of the first Christian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Puritans. He that will see more of these Jewish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Essenes may consult Drusius de 3. sectis Judaeorum, &c.

* 1.25Having laid downe the original of the Essenes, their Collegiate Con∣stitution, Order, and Discipline, I shall now proceed to shew, how much the Pythagorean College, or Systeme did Symbolize, and agree therewith: which will give a great confirmation to our Hypothesis; that Pytha∣goras traduced the Idea of his College, and its Discipline from the Jewish Church, &c.

* 1.261. The Pythagoreans, as the Essenes, separated themselves from the rest of men, whom they accounted Profane; not at all regarding their Riches, Honours, or Pleasures. Hence that great Law amongst them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to give the Right hand of fellow∣ship to none but to Pythagoreans: i. e. saies Iamblichus, to have commu∣nion with none, who are not initiated, or tryed by Doctrines, and Disci∣plines, &c. The same phrase was used in the Jewish Church, to denote communion. So Paul speakes of the Right hand of fellowship given to him by Peter,* 1.27 James, and John. Gal. 2.9. according to the Jewish Dia∣lect. And as the Jews accounted all, that were not of their Church, as

dogs, profane, without, &c. So likewise the Pythagoreans, called all those, who were not of their Society 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not initiated; & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those without, profane, &c. So Grotius on Mat. 7.6.* 1.28 [cast not what is holy to dogs] observes this Symbolick mode was brought by Pythagoras out of the Oriental parts. Yea Iamblichus tels us, that the Pythagoreans excluded all, save their Parents, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from their conversation; hence those verses touching Pythagoras.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

His Associates he esteemed equall to the blessed Gods: but as for o∣thers he esteemed them not either in speech, or number;

Iamblichus lib. 1. cap. 35. This Pythagorean separation; and contempt of all others, but their own Collegues, gained them much envie, so that as some ob∣serve, they being once assembled in their College, or the place where they were wont to meet, some ill-willers accused them of a conspiracie against the City, which caused them to be almost all massacred, of which see Vossius de Philos. sect. l. 2. c. 6. par. 26. This is most probable, that the Pythagoreans were strict and severe separatists, as the Essenes, and Jews before them.

2. The Pythagoreans, as well as the Essenes, shunned all carnal plea∣sures, all mundane Honours, Riches, and Grandeur,* 1.29 affecting an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a mental self-sufficiencie. Thus Pythagoras in his Epistle to Hiero (of which before chap. 5.) pretends to an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a self-sufficiencie, which made him scorne the Honours, Pleasures, and Pomp of Hiero's court. Herein the Pythagareans were followed by the morose Cynicks, who affected a great aversation from all worldly pleasures, dignities, and conformities: as also by the Stoicks, who placed happinesse in an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a self-sufficiencie, thence Epictetus begins his Enchiridion with his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

3. The Pythagoreans made not only a separation from the world,* 1.30 both persons and things; but also a strict Consociation, or Confoederation amongst themselves; professing a community of goods, or enjoying all things in common; wherein they did exactly imitate the Collegiate Discipline of the Essenes. Thus Iamblichus (cap. 17.)

Pythagoras,* 1.31 saies he, appointed a Community of Estates, & constituted an inviolable

Confederacie, and Societie as being that ancient way of consociation (perhaps he meanes in the Jewish Church, which was most ancient) which is truly stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Covent or College. This was agreable to the Dogmes of Pythagoras 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all things ought to be com∣mon amongst Friends, And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Friendship is an equality: whence his precept, Esteem nothing your own. So Diog. Laër. saies, the Pythagore∣ans put their estates in one cōmon stock, &c. Thus Vossius de Phil. Sect. l. 2. c. 6. §. 25. The Pythagoreans, saies he, maintained the strict∣est conjunction amongst themselves; also a communion of Goods. But as for the Friendships of other men, they no way esteemed them, albeit they abounded with Riches, and Honours.

And Plato proceeding up∣on the very same principles with Pythagoras, viz: That all things must be common among friends, &c. enjoynes a Community of all things in his Common-wealth: of which hereafter.

* 1.324. As the Essenes, and devout Jewes did, if they had ability, for∣bear marriage in times of persecution, especially thereby to avoid ma∣ny snares, and encumbrances; so likewise the Pythagoreans, who did not only look on Celibate, or single life as expedient for some times, and conditions; but enjoyned it in their sect, as a thing sacred, and holy. This learned Bochart. proves at large in his excellent Treatise a∣gainst Veron. part 3. chap. 25. sect. 4. Art. 1. (in French pag. 1338.) where he shews, that the Injunction of celibat, or Monastique life, was one great part of the doctrine of Daemons (mentioned 1. Tim. 4.1.3.)

which, saies he, was one of the superstitions Pythagoras brought out of Egypt, when he returned into Greece. For (as Clem Alexandr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 1.) he forbad marriage to those of his sect, and erected a Cloy∣ster of Virgins (or Nuns) the charge of which he gave to his Daugh∣ter. Plato held the same sentiment, and Heraclitus, and Democritus, and Zeno the Prince of the Stoiques, who never touched a Woman.

Thus Bochart. But 'tis possible, Pythagoras might take up this his in∣junction of Celebat from the Jewish Priests, who at some times were enjoyned abstinence from Women. So Grotius on Colos. 2.21. having shewne how these Injunctions did not refer to the Jewish Law, but to some Traditions of the Jews, and Dogmes of Philosophers, especially the Pythagoreans, he concludes thus,

This last phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 handle not, refers to separation from Women, which the Jewish Priests at some certain times were enjoyned, but the Pythagoreans alwaies, &c.

Hammond on 1. Tim. 4.3. [forbidding to marry] shows, how the

Gnosticks received this part of their character forbidding marriages, &c. from the Pythagorean Philosophers, as Clemens Alexandr. Strom. lib. 3. &c.* 1.33

5. As the Essenes had their particular Rules for Abstinences from wine, &c. And the Jews in general had their Abstinences from seve∣rall meats, and at several times. So also the Pythagoreans in imitation of them. Thus Jerom tels us, that the Essenes abstained from flesh: whence some conceive Pythagoras brought this superstition into Greece, as Horn. Hist. Phil. l. 7. c. 12. Thus also Stanley of Pythagoras's Disci∣pline, ch. 5. out of Iamblichus.

Moreover Pythagoras commanded his Disciples to abstain from all things, that had life, and from certain other meats, which obstruct the clearness of understanding: like∣wise from wine, also to eat, and sleep little.

So Diogenes Laertius tels us, that

Pythagoras held things dedicated to God were holy, and so not to be used for common uses:* 1.34 thence that fishes were not to be eaten 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And Grotius on Col. 2.16 gives us a full account hereof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in meat, or drinke.]

In one clause, saies Grotius, he comprehends both those, who Judaized, and Pythagorized.

To abstain from wine was not a perpetual Jewish Institute, but in some [persons and Times] but amongst the Pythagoreans it was frequent. The Jewes abstained from some meats; the Pythagoreans from many more.

Thus Grotius. The like he addes on vers. 20. To the rudiments

of the world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saies Grotius, Rudiments, &c. every institution, Gal. 4.3.9. where you'l see why they are called rudiments of the world, namely because they were common to the Jewes with other Nations. There was nothing in these Rites proper to the Jewes, &c. The same he addes on vers. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Here is,* 1.35 saies Gro∣tius, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the note whereof the Syriack has placed here. For thus these masters spake. Tertullian against Marcion 5. denyes that this belongs to the Law of Moses. He seems to mee to have used common words which should comprehend both the Jewes and Philosophers, espe∣cially the Pythagoreans. And these first words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, touch not, tast not, chiefly belong to meats: the later 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 refer to Women, &c. So again, v. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] This, saies Grotius, refers to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 20. These things were invented by men, they came not primarily from God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pre∣cepts were such as were commanded by mens Laws: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such

things as were enjoyned by the Pythagoreans, as before.

Thus likewise Hammond in his Paraph on 1. Tim. 4.3.* 1.36 Forbidding to marry, and com∣manding to abstain from meats affirmes that the Gnosticks had these Doctrines from the Pythagorean Philosophers. And Mede in his Apo∣stacie of the latter times, on these words 1. Tim. 4.3. forbidding to marry, &c. proves at large that these Monkish Abstinences were but imitati∣ons, and branches of the Doctrines of Daemons (mentioned v. 1.) brought into Greece by Pythagoras, Plato, and other Philosophers.

* 1.376. The Jewes in general, but more particularly the Essenes had their Purifications, or Purgatories, both Ceremonial, and Moral. So in like manner the Pythagoreans. Thus Iamblichus of Pythagoras.

He said (quoth he) that purity is acquired by expiations, and bathings, and sprinklings, &c. So Diogenes Laertius in his life. Pythagoras, saies he, held, that cleanesse is acquired by expurgations, washings, and sprink∣lings, with separation from all that defileth.

And Justin Martyr. A∣polog. 2. gives us this general assertion,

that all these washings, which the Heathens used in their sacreds, had their original, though by a Diabolique imitation, from our Sacred Scriptures, &c.

* 1.387. The Jewes in general, and the Essenes in particular, were very exact in their observation of their Festivals. So likewise were the Py∣thagoreans.

For, saith Iamblichus, Pythagoras commanded that upon holy dayes we cut not our hair, nor pair our nailes: See Stanley of Py∣thag.'s Discipline, chap. 3. fol. 92.

* 1.398. Again the Pythagoreans, as well as the Jewes and Essenes, had their white distinctive vestments, or garments. So Iamblichus (cap. 20.) speak∣ing of Pythagoras's Disciples, saies,

They wear a white, and clean gar∣ment: So Diogenes Laertius saies, that Pythagoras held the Gods to be worshiped 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a good conscience (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used by Plato) and white Vestment, &c. as Eccles. 9.8.

Let thy Vestment be alwayes white, &c. Hence I suppose the Pythagorean white. P. Virgil quaest. 4, de Inv. Rer. 7. supposeth that the Hebrews borrowed their white Garment from the Egyptians, whence also Py∣thagoras received the same: for Herod. l. 2. acquaints us, that the E∣gyptian Priests used a pure white Vestment, and rejected the Woollen, as profane. But it seems evident, that both the Egyptians, and Pythagore∣ans traduced their white Vestments from the Jewes, who received them from sacred Institution.

9. As the Essenes, so the Pythagoreans enjoyned silence,* 1.40 and that not only on their Exotericks, or Novices; but also on their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or In∣trinsicks: for besides the five years silence which Pythagoras prescribed his novices, he had another called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a continual silence, which properly belonged to his perfect Disciples, who were enjoyned secresie, or concelement of the Pythagorean mysteries from all those who were not of their societie, whom the Pythagoreans termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, uninitiated, prophane, &c. therefore not meet to have notice of their mysteries. Thus Iamblichus, speaking of the Pythagoreans, saith.

That the Principal, and most mysterious of their Doctrines they re∣served amongst themselves unwritten, as not fit to be published, but to be delivered by oral tradition to their Successors, as mysteries of the Gods.

To which that of Cicero lib. 1. de nat. Deor. refers.

Thou maist not concele it from me, as Pythagoras was wont to concele his mysteries from aliens.

Thus Vossius de Philos. sect. l. 2. c. 6. §. 24. having spok∣en of the Pythagorean quinquennial silence saies,

They had another silence, which was perpetual: by which it was unlawful for the Py∣thagoreans to discourse (not amongst themselves, but) with strangers of those mysteries, which they had received.

This indeed exactly answereth the Jewish silence, or secresie in conceling from the Gentiles their mysteries. viz. the name Jehovah, which they (as 'tis said) would alwaies pronounce by the other more common name Adonai, thereby to concele it, &c. For the Jews accounted the Gentiles, but as pro∣fane, and Dogs; therefore not fit to be made partakers of their my∣steries. To which Christ seems to allude Mat. 7.6. give not what is holy to Dogs. Yea indeed the Pythagoreans were not without some kind of silence amongst themselves, for they esteemed the right government of our speech, one of the hardest, and therefore best governments; as Iam∣blichus l. 1. cap. 31. Thence Pythagoras enjoyned his Disciples, 1. Perpetual silence, unless they could speak somewhat more profita∣ble than their silence. 2. When they did speak, to utter many things in few words, nor few things in many words: For Pythagoras was a professed enemy to tatling; thence that Symbol of his: Receive not a Swallow into your house, i. e. saies Vossius, admit not of tatlars. So Ze∣no, the Prince of the Stoicks, when he heard any talk much, was wont to say.

That man's ears were fallen down into his tongue.

3. Pytha∣goras enjoyned his scholars not to speak rashly without premeditation. 4. Not to discourse of Pythagorean mysteries without Light: For,

saies Iamblichus,

it is impossible to understand Pythagorean Doctrines without Light.

5. Pythagoras required a particular silence, or right ordering of speech in speaking of, or drawing near unto the Gods. So Iamblichus on Pythagoras's Seventh Symbol. [Above all things govern your tongue in following the Gods.] The first work of wisdom (saith he)

is to turn our speech inward upon our selves (by meditation) for no∣thing does more perfect the soul, than when a man turning inward up∣on himself followeth the Gods.

6. And touching the Pythagorean silence in general, Apuleius in floridis tels us,

That the first thing Pythagoras taught his Disciples, was to hold their peace; and the first meditation of him who would be wise, should be for an universal bridling of his tongue; and having clipped the wings of his words, which the Poets call birds, to shut them up within the walls of his white teeth.

7. The Pythagoreans, as the Essenes, forbad Oathes.

* 1.4110. The Pythagoreans in imitation of the Essenes, and Jews, had their Elders in great esteem. They never made mention of Pythago∣ras, without some note of reverence, calling him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Theo∣logue &c. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he said it, had with Pythagoras's Disciples the same authoritie, as a first principle with other Philosophers, or a Scrip∣tural testimony with a Jew, and Christian. This is observed by Laert. l. 8. Cicero l. 1. de. N. Deor. Quint. l. 11. c. 1. and others; who tell us that Pythagoras's Authoritie answered all objections: for when he spake, he was esteemed as the Pythian oracle: so that the solemn for∣mule was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And 'tis not unlikely, but this title also he borrow∣ed from the Sacred Records: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or thus saith he, is a title given to God in Scripture; as Hornius Hist. Philos. l. 7. c. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

an honorable appellation is attributed not only to Prophane, but also to Sacred Writers; so that it is not given to any, but the most ex∣cellent, yea to God himself: for so He more easily gain'd credit to his Doctrine, and Authoritie to Himself.

* 1.4211. The Pythagoreans, as the Essenes, acknowledged all things to be disposed by a particular providence, which they called Fate.

* 1.4312. The Jews, and particularly the Essenes, did in a peculiar man∣ner, especially in times of Persecution, and captivity, devote them∣selves to the worship of God, by prayers, &c. in order whereto, they had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 praying houses. So likewise the Pythagoreans were generally Devoto's, or much addicted to devotion: of which here∣after.

13. The Pythagoreans, as the Essenes, divided their life,* 1.44 and studies into Contemplative, and Active. In their studies they much addicted themselves to Medicine; in their bodily exercises to Gardening, &c.

14. The Pythagoreans, in imitation of the Essenes, distributed the day into several parts, for Devotion, Study, Labour, &c.* 1.45 So Iam∣blichus of Pythagoras cap. 20.

Those who were taught by Pythagoras, spent their morning walk alone, and in such places, where they might be most retired, and free from disturbances.

After their morning walk, they met together in the Temple, or place of Devotion. After that, having spent some time in their studies, they went to their morning Exercises. At Dinner they used (mostly) bread and honey. Their afternoon they employed in Political affairs. All the actions of the day they contrived in the morning before they rose, and exa∣mined the same at night before they went to sleep.* 1.46 A Pythagorean

rose not out of his bed, before he had called to mind the Actions of the day past, which recollection he performed in this manner.

He endeavoured to call to mind what he had heard, or done in the first, second, third place (and so in order) after his rising: And then after his going forth, whom he met with first, whom next, &c. and what discourses he had with the first, what with the second, &c. for he

endeavoured to keep a Diarie, Journal, or memoires of all that hap∣pened throughout the day; and so to repeat every thing in order as it happened. Thus they cheifly exercised their memories; for they conceived nothing conduceth more to knowledge, experience, and wisdome, then to remember many things. He taught his Dis∣ciples to do nothing without premeditation; nor any thing whereof they could not give a good account; but that in the morning they should consider what they were to do; and at night make a recol∣lection thereof: so Porphyrie on the life of Pythag. pag. 26. saith, That Pythagoras advised his Scholars, to have regard chiefly to two things. 1. The time of their going to bed. 2. The time of their rising: at each of these to consider what actions are past, and what to come: of the past to require from themselves an account; of the future to have a Providential circumspection, and care.

So Virgil ex Pythag. inter Epigr.

Non prius in dulcem declinat lumina somnum, Omnia quam longi reputaverat acta diei; Quae praetergressus, quid gestum in tempore, quid non:

See more Stanly, of Pythagoras's discipline cap. 9, 10.

* 1.4715. The Pythagoreans, as the Essenes, affected a great constancy in their principles, and morals: in order whereto they had many cautio∣nary precepts against Apostacy. So Iamblichus explaines that 15th. Symbol of Pythagoras. [Travelling from home turn not back, for the Furies go back with you.] i. e. saith Iamblichus after you have applyed your self to Philosophie, turn not back, &c. Which also was a Proverbi∣al Symbol amongst the Jews; to which our Saviour seems to allude, when he giveth those cautions against Apostacie: viz. Remember Lots Wife: and He that puts his hand to the Plow and looketh back, &c.

* 1.4816. As the Essenes were severe in their Excommunication of Apo∣states, and Scandalous persons, so the Pythagoreans. Thus Iamblichus cap. 17.

Those, who were cast out of Pythagoras's Schole, had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a coffin made by his Disciples, placed in their room, as if they had been dead: for all, that were about Pythagoras, spake of them as dead; and when they met them, behaved themselves to∣ward them, as if they had been some other persons; for the men themselves they said were dead, &c.

That Pythagoras traduced this Symbolick Embleme, of persons dead in sins, from the Jewish Church, is well observed, and proved by Grotius on Mat. 8.22. Let the dead bury their dead: and Hammond (out of him) on Luke 15.24. of which hereafter.

17. As the Pythagorean Novices had their probationarie year, or years; so the Jewish Essenes. Thus Hornius Hist. Philos. l. 7. c. 15.

The Essenes, who alone are worthy the name of Philosophers among the Jews, did not presently admit their Disciples, till after one year, (or more) they had probation of their behavior, &c.

I have in these severals drawn the Parallel betwixt the Jewish Essenes and the Pythagoreans:* 1.49 and for the farther conviction, that all this was not a meer figment of mine own, without foundation, or prescript, see something of this Parallel in Godwins Jewish Antiquities l. 1. c. 12. of the Essenes, whom he makes to symbolize with the Pythagoreans. 1. In that both professed a Communion of goods. 2. Both shunned pleasures. 3. Both wore White garments. 4. Both forbad Oathes. 5. Both had their Elders in singular respect. 6. Both drank Water. 7. Both asserted Fate. 8. Both enjoyned silence, &c.

Now that the Pythagoreans derived these parts of their Discipline from the Essenes, and Jews, will be further evident by what follows.

Notes

• * 1.1

  Pythagoras's 2. sold Schole and Disciples. 1. His Homoco••∣ion, or common Schole where were his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hearers.
• * 1.2

  Pythagoras's College or Co••¦vent, where were his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or genuines.
• * 1.3

  Habebat (Pytha¦goras) domi suae plurimos jute∣nes, quos ex col∣latis opibus ale∣bat; corúmque conversatio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicta est. Gellius l. 1. c. 9. quod omnia iis com∣munia essent. Laërt. lib. 8. Hora. Hist. Phi∣los. l. 7. c. 12. In Pythagoras's College or Co∣vent, 1 were his Novices or Probationers.
• * 1.4

  Pythagoras's ••mitting his Scholars after examen &c. from the Jewish rite of admit∣ting Proselites.
• * 1.5

  Probationary Discipline, and Exercises.
• * 1.6

  The Pythagore∣an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Silence.
• * 1.7

  Finis autem si∣lentis bujus alius non erat, quam ut discentes ini∣tio intra mode∣stiae terminos se continentes di∣scerent diligen∣ter voci prae∣ceptoris auscul tare. Horn. Hist. Philos. l. 7. c. 12.
• * 1.8

  The Pythagore∣an distinction of Disciples into Novices and perfect, from the Jews meerly. Phil. 3.12.
• * 1.9

  Phil. 3.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alludes to the Jewish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perfect.
• * 1.10

  1 Tim. 3.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Novice.
• * 1.11

  The Discipline of Pythagoras's Schole and Col∣lege.
• * 1.12

  The confoedera∣tion or consocia∣tion in Pythago∣ras's College founded in vir∣tue.
• * 1.13

  See Stanly of Pythag. Symbols fol. 120.
• * 1.14

  Pythagoras's College from the confoedera∣tion of the Jew∣ish Church.
• * 1.15

  Exod. 19.5, 6. peculiar trea∣sure.
• * 1.16

  Pythagoras's Symbol of Salt as a sign of con∣foederation and covenant from the Jewish use of this type.
• * 1.17

  Levit. 2.13. Salt of the Co∣venant. Numb. 18.19. Covenant of Salt.
• * 1.18

  The Covenant by Salt the same with the Cove∣nant by Sacri∣fice.
• * 1.19

  Luk 13.26. Salt used as a Symbol of Co∣venants and friendship.
• * 1.20

  Ezra. 4.14.
• * 1.21

  Salt also used as a Symbol of Sanctitie.
• * 1.22

  Marke 9.49.
• * 1.23

  Pythagoras drew the pat∣tern of his Col∣legiate life from the Essenes.
• * 1.24

  The Discipline of the Essenes.
• * 1.25

  The Pythagore∣ans imitation of the Essenes.
• * 1.26

  1. The Pythago∣reans great Se∣paratists from all that were not of their So∣cietie.
• * 1.27

  Gal. 2.9. See Chap. 9. Parag. 3.
• * 1.28

  Mat. 7.6.
• * 1.29

  2. Their shun∣ning worldly pleasures, &c.
• * 1.30

  3. Their strict consociation & community of goods.
• * 1.31

  Inter Pythago∣raeos col••batur societ as insepa∣rabilis, quod à communione appellabatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hunc morem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Judaeos imitati sunt Essenes, qui omnia communia habebant. Horn. Hist. Philos. l. 7. c. 12.
• * 1.32

  Their Celibate from the Essenes, or Jewish Priests.
• * 1.33

  Pythagorean ab∣stinences from Jewes and Es∣senes.
• * 1.34

  Col. 2.16. Pythagorean Praecepts.
• * 1.35

  Col. 2.21.22. Pythagoras's Dogmes.
• * 1.36

  1. Tim. 4.3. Commanding to abstain from meats.
• * 1.37

  6 Their purifi∣cations both Ce∣remonial and Moral.
• * 1.38

  7. Their obser∣vation of Festi∣vals.
• * 1.39

  8. Their white distinctive vest∣ments from Ec∣cles. 9.8. Let thy garments be white.
• * 1.40

  Their perpetual silence, or con∣celing their mysteries from strangers.
• * 1.41

  Their Reve∣re••ce towards their Elders.
• * 1.42

  They own Fate.
• * 1.43

  Their Devoti∣on.
• * 1.44

  Their studies, Contempla∣tive, Active.
• * 1.45

  The Pythago∣rean dayly ex∣ercises, with their morning Premeditati∣ons, and even∣ing Recollecti∣on of all.
• * 1.46

  Pythagoraei exercendae me∣moriae causa, singulis diebus quid egissent, quid legissent, quid profecis∣sent, in Vita, in Doctrina, vesperi com∣memorabant: benefacta lau∣dem, malefa∣cta vituperium merebantur. Hornius. Hist. Philos. l. 7. c. 12.
• * 1.47

  Constancie, and against Apostacie.
• * 1.48

  Their Excom∣munication.
• * 1.49

  A general Pa∣rallel 'twixt the Essenes & Pythagoreans.