Arrow Against the Separationists, Discourse · Chapter 12 · Section 6
Section. 6.
Hen. Ainſ.BVt you find (you ſay) an idolatrous place converted vntounto the ſervice of God, Act. 19.9.10. the ſchoole of Tyrannus, being as the reſt of the hetheniſh ſchooles, the nurſeries of ſuperstition, &c. Wherto I anſwer: First you barely affirme and prove not that it was an hetheniſh ſchoole: for there might be a Iewes ſchoole in Epheſus, as well as there was a Iewes aAct. 19.8.ſynagogue: and by the Hebrewes canons, they were bMaimony in thalmud thorah. c. 2.bound to have ſchooles in every citie and in every countrie, as wel as ſynagogues. Neyther doth the Schoolmaiſters Greek name Tyrannus hinder, but he might be a Iew: for in Rom. 16. Iewes had names both Greek and Latine: yea Turnus or Turannus is a name mentioned of the Hebrew doctors, as is the Greek name Schoole alſo. And Tyrannus might favour the trueth, (as did Criſpus and Soſthenes cAct. 18.8.17.rulers of the ſynagogue) when others blaſphemed it. Secondly, if it were an hetheniſh ſchoole as you ſay, yet I deny that it was an Idolie, or place devote to deſtruction by the law in Deut. 12. or any other. For God never commanded that hetheniſh ſchooles, (wherein humane arts and Philoſophie were taught, though idolatrie with them) ſhould be deſtroyed, any more then other civil houſes. And this is called the ſchoole of Tyrannus a man, and not the ſchoole of Iupiter, Apollo, or any hethen God or Goddeſse, as the temples had their names dAct. 19.27of ſuch. Daniel alſo and his brethren, (who ſtrictly eDan. 1. verſ. 8.kept Moſes ordinances, refuſed not fverſ. 4. &c.the learning and tongue of the Chaldeans, among whom idolatrie was taught, as among other hethens Neyther was there any ſuch converſion of this ſchoole to the ſervice of God, as you mention: for Paul diſputed dayly in the ſchoole, and turned it not from a ſchoole to a Chriſtian ſynagogue, but it continued a ſchoole ſtill. By which (if you apply it to an Idolie) you may conclude that Idol-temples may be vſed vntounto the ſervice of God, whiles the idol-ſervice is continued alſo in them. Moreover it appeareth by the 10. verſe that both Iewes and Greeks heard Paul there diſputing as they gAct. 18.4.had doen in the ſynagogues; but the Iewes hold it vnlawfull to come into an Idol temple, and they were vnderunder Moſes politie (as while are you ſpake) vntill they were converted to Chriſt. Finally in ages folowing, Chriſtians who altogither refuſed communion with the the hethens in their Idolies, and ſacrifices: yet vſed ſometimes the hetheniſh ſchooles: & were by Iulian the Emperour hTheodoret. l. 3. c. 8. Sozom. l. 5. c. 18.forbidden both their ſchooles and their books: of malice, becauſe he would not have them learned. As for Epimenides the Cretian Prophet, or any Philoſopher, Poet or Preiſt, teaching with humanitie other curious arts or idolatie: it proveth not that eyther Idolies ſhould be let ſtand, or that other ſhould be pulled downe: neyther doth the equitie of Gods law extend ſo farr. For ſuch houſes, (though idol Preiſts dwelt in them, and taught their idolatrie everyday) were not nouriſhments of ſuperstition, but onelyonly they that dwelt in them. Whereas theſe idol-temples of Antichriſt, in themſelves, and in all the parts & proportion duplicate page duplicate page duplicate page duplicate page of them, are idolatrous, and cauſes of ſyn to many. Even as on the contrary, Gods temple in Iſrael was a nouriſhment of true religion: but the dwelling houſes of the Preiſts and people, not ſo. And if Paul had holden it lawful to vſe idol-temples, as you think you may: why took he not occaſion to goe into Dianaes iAct. 19.27temple in Epheſus, as well as into Tyrannus ſchoole there? ſeing it was lawful for Chriſtians to goe into ſuch temples if they would, as ſome k1. Cor. 8.10.in Corinth did. It is not found that there or in any other citie where Paul or any other of the Apoſtles came, they ever went to preach in any ſuch place: who yet took all occaſions to preach to the gentiles, wherſoever they might lawfully. VntoUnto the Iewes, Paul became a Iew: that he might gaine them: and vſually therfore went into their temples and ſynagogues, to preach vntounto them: vntounto the gentiles alſo, which were without law, he became l1. Cor. 9.20.21.as without law, that he might gaine them: yet we never ſee him to preach in any of their temples or Idolies: though they were ſo common as it is recorded they had mPrudent. l. 1. contr. Symmachum.as many temples of Gods in Rome, as there were ſepulchres of noble men in the citie.
Anſwer.
Io. Pa.IN your firſt anſwer vntounto that which I ſayd touching the ſchoole of Tyrannus converted vntounto the ſervice of God, there are divers things to be conſidered: firſt, though-yow ſay I barely affirme and prove not that it was an hetheniſh ſchoole, yet it ſeemes the very recitall and naming of the words of the Scripture, viz. of the ſchoole of Tyrannus was more then a bare affirmation, even by your owne confeſſion in this firſt anſwer, for what needed you to preoccupate the obiectiō that might ariſe from the greek names of Tyrannus & his Schoole, if there were not ſome appearance of a probable argument to be taken from them? It is an idle thing to prevent obiections, where there is no danger of them.
Secondly, whereas you ſay that I affirme it was a hetheniſh ſchoole, this is alſo ſomething more then you might iuſtly affirme: for ſuppoſe that I tooke it to be a Iewiſh ſchoole, yet mightI ſay as much as I did, viz. It being as the reſt of the hetheniſh ſchooles, &c. For both the yEph. 2.3.like phraſe is vſed by the Scriptures, when ſpeech is of the Iewes to compare them with the rest of the gentiles, and that the Iewiſh Schooles were nurſeries of ſuperſtition as well as the gentiles it may appeare by that which followeth hereafter.
Thirdly, though there might be (as you object) a Iewiſh ſchoole in Epheſus, as there was a Iewes Synagogue, yet this hinders not, but Tyrannus his ſchoole might be a hetheniſh ſchoole; vnleſſe you could ſhew that there was but one ſchoole in that city.
Fourthly, you run for help vntounto the great Eagle of the Iewes (as he is called) and fly vponupon his winges, when you tell vsus in the name of your doctour Maimony, that by the Hebrew canons they were bound to have ſchooles in every citie and in every country, as wel as ſynagogues. Herevnto I anſwer, 1. you honour theſe infidel Rabbines too much, when you give vntounto their writings the title of Hebrew canons, which is a name more fit and agreeable to the canonicall ſcriptures of the old Teſtament, vntounto Moſes and the Prophets conteyning the zGal. 6.16. Phil. 3.16.canon or rule of our faith and obedience, even as the greek canons may likewiſe denote the ſcriptures of the new Teſtament. The name of the holy ſcriptures ſhould not be given to ſuperſtitious writings, to Iewiſh fables, and to legends of lyes: And beſides, theſe Thalmudicall canons are but carnal weapons; think not with ſuch canons & ordināce to batter downe our temples. 2. Theſe canons, are many of them the inventions of later Iewes long after Pauls times, and you can not ſhew that the Iewes in the apoſtles dayes were governed by them, how then will you apply this canon alledged by you vntounto the queſtion of fact betwixt vsus? 3. Maimony in the aIn Thalmud thorah, c. 2.place alledged recording the canon you ſpeak of, ſaith that the city which had not a ſchoole Mr. in the ſame, ſhould be anathematized, or curſed, and if they did not repent, that city ſhould be deſtroyed and waſted: And therfore ſuppoſe this canon had bene more ancient then the Apoſtles, yet could it not duplicate page duplicate page have bene executed in Epheſus the city that we ſpeak of: the cities of the gētiles that had ſome Iewes dwelling among them, yea or the cities of the Iewes in their owne land being vnderunder the dominion of the Romanes were not ſubiect vntounto ſuch canons: would the Romanes endure that the cities vnderunder their governement ſhould be waſted and made deſolate vponupon ſuch pretences? 4, Touching theſe canons alſo the Rabbines do contradict one an other: for R. Iaakob in bLib. Iore degnah, tract. Thalmud thorah. ſigno. 245.Arba Turim ſhewes that R. Aſher differs from Maimony in ſuch manner touching the number of ſchollers and ſchoolemaiſters to be imployed about them in ech citie, that if we were as credulous as the Iewes in regarding theſe forged canons yet could we have no certainty therein. 5. Suppoſe there were ſuch ancient canons binding the Iewes in Epheſus to have a ſchoole among them, yet that doth not hinder but that the ſchoole of Tyrannus might be a hetheniſh ſchoole alſo. 6. If you will have the teſtimonies of men to be produced in theſe controverſies, are we not much more to regard the writings of learned Chriſtians, then of theſe impious Iewes, infamous as well for their fables, as for their infidelity & hatred of Chriſte? And the cMagdeburgenſes, cent. 1. l. 2. cap. 7. de ſcholis. col. 516.Chriſtian writers of the Eccleſiaſticall hiſtory do expreſſely note this place to have bene an hetheniſh Schoole.
Fiftly, whereas you ſay; Neither doth the School-maiſters Greek name Tyrannus hinder, but he might be a Iew, &c. I anſwer, 1. Though I deny not but ſome Iewes had Greek names, as divers of the Apoſtles themſelves beſides ſundry others: yet conſidering that ordinarily Iewes were called by Hebrew names & Greekes by Greek names, and ſo men of other nations likewiſe, if things be equally weighed [caeteris paribus,] when there is no other particular teſtimonie or determination touching any perſon to ſhew what nation he is of, as there is not here for Tyrannus: then in all reaſon the name of ſuch a man ſhould lead vsus vntounto ſuch a nation where his name is moſt ordinarily vſed: as the name of Pharaoh vntounto an Egyptian: the name of Agag to an Amalekite: and the name of Tyrannus to a Greek. Yea thus the holy Ghoſt purpoſely vſet to diſtinguiſh & poynt out vntounto vsus ſpeciall countries, times, places & offices of men by vſing a word of different language in thoſe bookes of holy ſcripture which were written in an other tongue: as for example, Eſay writing in Hebrew touching the ruine of Babel vſeth a dMadhebah Eſa. 14 4.Chaldaean word to ſignify the overthrow of the Chaldaean Monarchy; Ieremy in his Hebrew Prophecy againſt Babel vſeth a eSheſhach Ier. 25.26. & 51.41.Babylonian word to note the very time of their fall, as they ſhould be in the middes of their feaſting: The Apoſtle writing in Greek of the judgement hall where Chriſt was condemned vſeth a fPraetoriū Ioh. 18.28Romane or latine word ſhewing the Romane authority that was exerciſed in that place: and ſo the Evangeliſt in his Greek ſtory vſeth a gCenturiō Mark. 15.39.44 45.Romane word for a Romane officer: And ſo the Syriaque Tranſlatout in this place Act. 19.9 vſe the Greek word for a Schoole, all the reſt being Syriaque might hereby moſt fitly note vntounto vsus a Greek ſchoole of the gentiles: as the Greek name of Tyrannus to ſhew a Greek Schoolemaiſter: there being no other proofe to the contrary, to praeponderate this apparant reaſon. 2, it is alſo a great vncertainty and not proved of you by any inſtance, when as you affirme, that in Rom. 16. Iewes had names both Greek and Latine: As for Aquila the Iew, verſ. 3. Druſius hPraeteritorū lib. 5. in Act. 18.2ſhewes you how his name comes plainely and directly from an vſuall Hebrew word: As for the kinſmen of Paul, mentioned verſ. 7.11.21. it is vncertaine whether they were Iewes or proſelytes, which might be his kinſmen though they were Romanes or Greekes: As for any other mētioned in that place you have leſſe colour to affirme that they were Iewes having Greek and Latine names. 3, you ſay that Turnus or Tyrannus is a name mentioned of the Hebrew doctours: but you do not ſhew that he is mentioned as a Iew: the Rabbines mention the names of ſundry gentiles in their writings: & Turnus Rophus or Rufus that is mentioned in the iIn Sanhedrin. c. 7. fol. 65. & in Babha bathra, c. 1. fol. 10.Thalmud, is not ſayd to be a Iew: Such kinde of their mentioning this name is againſt you, and leads vsus to think Tyrannus ſhould be a gentile rather then a Iew: but if an other Tyrannus in any Rabbine be nominated for a Iew, yet this hinders not but this Tyrannus in Act. 19. ſhould rather be taken for a gentile, there being no determination of his perſon contrary to his name, ordinarily given to a Greek. 4, you alledge, that Tyrannus might favour the trueth as well as Criſpus and Soſthenes rulers of the ſynagogue: but what meane you by this cō pariſon? whether Criſpus and Sosthenes vvere Iewes or proſelytes it is vncertaine, that Tyrannus whether Iew or gētile might favour the truth, vve doubt not: but hovv this ſhould confirme your opinion, it appeares not.
In your ſecond anſwer touching the ſchoole of Tyrannus, firſt you ſay, if it were an hetheniſh ſchoole, yet you deny that it was an Idolie, or place devote to deſtruction by the law in Deut. 12, &c. But herein you do firſt contradict yourſelf: for kpag. 165.before in your reply vntounto the ſixt anſwer vvhichwhich I gave vntounto your firſt reaſon, you ſayd and vrged this, that the Law ſpeaketh of all places where in the nations ſerved their gods: ſo that though they were not for ſacrifice, but for prayer or other like vſe they were to be pulled downe. Now, that the hetheniſh Gods were ſerved in theſe Idolatrous ſchooles, by ſchoolemaiſters it is manifeſt out of that lTertulliā. de Idololat. cap. 10.Author vvhom yourſelf ſometime produce for a witneſſe, vvho ſhewes that the Schoolemaiſters did preach the Gods of the nations & declare their names, their genealogies, fables and other honourable ornaments and obſerve their feaſts, &c. that the firſt ſchoole-hyre of the new ſcholler was conſecrated to the name and honour of Minerva. That Idolothyte was called Minerval. This Idol-ſervice of the heathniſh ſchooles he ſhevves at large as by Catechizing touching Idolles, ſo by divers other ſervices. And therfore the Gods of the nations being ſerved there, it follovves by your former grant contrary to this later denyall that ſuch ſchooles ought to be pulled dovvne as places devote vntounto deſtruction. 2. You do here ſeeme to make an Idolie or place devote to deſtruction to be the ſame thing, but this errour is mpag. 220. 221.before reproved: And vvhen you labour to ſhevv that hetheniſh ſchooles are not to be pulled dovvne; you confirme that vvhichwhich I ſay in my argument againſt you.
Secondly, you ſay, this is called the ſchoole of Tyrannus a man & not the ſchoole of Iupiter, Apollo or any hethen God, &c. Anſwer. 1. It is Idol-ſervice by your owne grant from Deut. 12. that makes a place ſubiect to deſtruction; and therfore the want of an Idol name could not in ſuch caſe ſave or deliver the polluted place from deſtruction. 2, as nDan. 6.7. Act. 14.11. Rev. 13.4.Idolaters have bene ready to performe divine worſhip vntounto living men many wayes: ſo alſo by this that they have built temples, altars, images to their honour: Thus, to omit many other examples that might be noted, one of your owne Authors whom yourſelf alledge for your vvitneſſe oIoſeph. Antiq. Iudaic. lib. 15. c. 12.13.doth teſtify of Herod, that he built not onelyonly a citie, but a temple vntounto Caeſar, to the worſhip and honour of his name: And according to your reaſoning, ſuch Idolies might be thus excuſed, that theſe were called the temples of Caeſar a man, and not the temple of Iupiter, Apollo, &c.
Thirdly, you ſay, Daniel alſo and his brethren (who ſtrictly kept Moſes ordinances) refuſed not the learning and tongue of the Chaldeans, among whom Idolatrie was taught, as among other hethens. I anſwer, 1. Daniel and his fellowes might be inſtructed in the learning and tongue of the Chaldeans though they did not frequent the ſchooles or temples where Idolatry was publiquely taught: And ſeing Daniel was ſo carefull to keep himſelf from pollution with vncleane meate we are bound to judge that he wanted not care to preſerve his ſoule from the vncleane foode of Idolatrous doctrines taught in their ſchooles: And the pDan. 1.9.great favour which he had vvith their overſeers may perſwade that he found favour in this poynt as vvell as in the former. 2, your qR. Saadias, & R. Abraham Abē Ezra, Cōment. on Dan. 1.4Iew doctours interpret this learning of the Chaldeans vvhichwhich Daniel refuſed not, to be the vvriting and language of the Chaldeans: Now this might eaſily have bene learned by Daniel of ſome godly and faithfull Iewes, though he had nothing at all to do vvith Chaldeans themſelves: there being ordinarily enough of one nation that can ſpeak and vvrite in the language of an other nation. 3, though we grant that Daniel might learneof the Chaldeans themſelves, not onelyonly, to ſpeak, read and write their language, but alſo other lawfull and liberall ſciences: yet this vvas to be done with caution of not learning their Idolatries and curious arts, which were rDeut. 18.10.—14.vnlavvfull to be taught or learned: And this might the better be done, conſidering there were ſo many ſects among the Chaldeans, of which ſome attended vntounto more lavvfull ſtudies and as ſStrabo geograph. lib. 16.hiſtorians vvrite, did condemne and reiect the curious arts of the reſt. 4, See vvhat ſtrange extremities you run into: You that condemne and forſake the true ſervice of God in the Reformed Churches, in any temple formerly abuſed vntounto Idolatry, do yet here allovv communion vvith Idolaters even in Idol-ſervice by hearing & liſtning vntounto Idolatrous doctrines taught in their heathniſh ſchooles vvhichwhich vvere publique Idol houſes: yea you that condemne all religious communion both publique and private vvith the Godlieſt Chriſtians in the Church of England, & hold it vnlavvfull to heare even a private lecture of divinity from any miniſter of that Church, though no errour at all ſhould be taught in the ſame, are not yet afraid to iuſtify the hearing of a lecture of philoſophy and Idolatry mixed togather, & this from the Chaldaean Miniſters or Prophets even in Babylon it ſelf. oh how is your conſcience benummed?
Fourthly, you ſay further, neither was there any ſuch converſion of this ſchoole to the ſervice of God as I mētion, &c. I Anſwer, 1. your reaſon to prove that it continued a ſchoole ſtill is inſufficient: for though it be ſayd that Paul diſputed dayly in the ſchoole of Tyrannus, this kinde of ſpeech doth no more prove that it continued a ſchoole ſtill, then the ſpeech of the Apoſtle ſaying of Antichriſt that he t2. Theſ. 2 4.ſits in the Temple of God, doth prove that the Church of Rome doth ſtill cōtinue the Temple of God; do you not knovv that many places reteyne their old names, though the vſe of them be changed, and they couverted vntounto other ſervices? your bold affirmation that it continued a ſchoole ſtill is very vnvvarrantable. 2. Though I affirmed not, that it ceaſed to be a ſchoole of humane learning, yet is it moſt probable that it vvas no longer ſuch a ſchoole: for hovv could it conveniently ſerve for both vſes? It is ſayd that Paul vAct. 199diſputed there and that dayly: ſuch kinde of diſputes might often times require the greateſt part of the day: and ſometimes in vvAct. 28.23.other places ſuch exerciſes continued from morning to night. It is ſayd that Paul continued this exerciſe there xAct. 19.10by the ſpace of two yeares ſo that all they which dwelt in Aſia heard the word of the Lord Ieſus, both Iewes & Grecians. This continuance in the place vvith ſuch fame, could not but encreaſe his auditors, and his employment and conſequently decreaſe the opportunity of employing that place vntounto an other vſe. It is noted further what yIbid. verſ. 11.12. &cgreat miracles God wrought by the hand of Paul during this time, and what confluence of people ſuch miracles wrought, appeares in other places where vponupon like occaſion, zLuk. 12.1millions of people gathered together, & thronged to heare and ſee: vponupon ſuch occaſion there were ſo aMark. 6.31.33.many commers and goers vntounto Chriſte and his diſciples, that they had no leaſure to eat bread; And when he withdrew himſelf into the wildernes to reſt a while, the people perceyving it, rā a foote thither out of all cities, and came thither and aſſembled vntounto him, &c. And here being now the like occaſion of concurſe, what reaſon is there to think that there ſhould be liberty & opportunity to keep an other ſchoole in this place, where in all appearāce the time did hardly ſuffice for the diſciples which came to be enſtructed of Paul in this ſchoole of Chriſtianity? And this inconvenience for an other ſchoole in this place may further be diſcerned of you, if according to your allegation before, the Thalmudique canons are to be applyed vntounto the ſchooles in this time; for thoſe canons require touching the Iewiſh ſchooles, that bArba Turim, lib. Ior. dea, Tract. Thalmud thorah, ſigno 245. Maymony in miſneh, tract. Thalmud thorah cap. 2. ſect. 2. & 3.the ſchoole Mr. muſt ſit and teach the children all the whole day & part of the night, ſo as he may enſtruct & teach them day and night; that they ceaſe not at all, except in the evenings of the Sabaths, & in the evenings of the good dayes, in the end of thoſe dayes: that on the ſabaths they may not begin a new leſson, but may cauſe the children to repeat that which they have learned before, &c. That the ſchoole Mr. which lets the children reſt & goes forth or which doth an other work with them, or which is idle, is altogether accurſed for doing the work of the Lord negligently, &c. How could theſe canons poſſibly be obſerved, to teach children night and day, in that place, where Paul diſputed dayly with ſuch concourſe of people? 3. Suppoſe that heatheniſh ſchooles being Idolies, and that this ſchoole being ſuch an one, was ſtill reteyned for a ſchoole, yet doth it not follow as you would inferre that Idol-Temples may be vſed vntounto the ſervice of God, whiles the Idol-ſervice is continued alſo in them: For if we ſhould grant vntounto you that it ſtill continued a ſchoole, yet then any reaſonable man would grant vntounto me withall, that it was reformed by Paul that the curious arts and Idolatrie were no more taught in the ſame, but onelyonly ſuch humane learning as was of lawfull and good vſe; and thus the Idol-ſervice being aboliſhed both it & other ſuch like places might then lawfully be vſed vntounto the ſervice of God. 4. VVhereas you plead further that both Iewes and Greeks heard Paul there diſputing, &c. that the Iewes held it vnlawful to come into an Idol Temple, &c. This latter clawſe is affirmed but not confirmed by you: how prove you that the Iewes being vnderunder Moſes politie held it vnlawfull to come into an Idol Temple, when the Idolatry was remooved, eſpecialy being out of Canaan, as this place in Epheſus was?
Fiftly you alledge, that in ages following, Chriſtians who altogither refuſed communion with the hethens in their Idolies and ſacrifices; yet vſed ſometimes the hetheniſh ſchooles: and were by Iulian the Emperour forbidden both their ſchooles and bookes; of malice, becauſe he would not have them learned. Herevnto I anſwer, 1. That hetheniſh ſchooles were ſometimes lawfully vſed by Chriſtians when as the hetheniſh Idolatry was no lōger taught in them, is the thing that I plead for; and this ſerves moſt evidently to overthrow your errour that deny Chriſtians the vſe of other places abuſed vntounto Idolatry, even after that Idolatry is no longer taught in them. 2. If Chriſtians did ſometimes vſe the hetheniſh ſchooles even while their Idolatry was ſtill taught in them, this example hath no warrant from Gods word:and we ſee that the Chriſtians in thoſe ages that you ſpeak of, did ſometimes pollute themſelves with Idols, eſpecially with their dTertul. de corona militis cap. 3.ſuperſtitious vſe of the ſigne of the croſſe, &c. Their example in vſing ſuch places as were polluted with publique & ordinary Idol-ſervice, doth not hinder but that thoſe places are to be eſteemed Idolies. 3, though Iulian of malice might forbid the hetheniſh ſchooles and bookes vntounto Chriſtians, yet might the Lord in mercy vſe the malice of that Emperour as eHoſ. 2.6.7a thorne to ſtop the way of his people and as a hedge to preſerve them from the entiſements of Idolaters, to whom all ages are too prone to hearken. whereas the Lord requires that children ſhould be initiated or fProv. 22.6.conſecrate betimes in a good way, how dangerous a thing was it to ſeek their conſecration from Idolatrous ſchoole Mrs, & to ſuffer their children to communicate with them in their hetheniſh lore, where (as one cō plaines, and not without cauſe) gTertul. de Idololat. cap. 10.the first faith is edifyed vntounto the divel from the beginnings of their learning; where (as others hEuſeb. Hiſt. lib. 9. c. 5. & 7.record) theſe hetheniſh ſchoolemaiſters did ſometimes teach their ſchollers blaſphemous leſſons cōpoſed of purpoſe againſt Chriſte Ieſus. 4. Do not you yourſelf note it for a tranſgreſſion of the ſecond comandement, to iAnnot. on Exo 20.5.read the bookes of them that be teachers of Idolatry? And is there any caſe of reading ſuch books more dangerous, then when children in their tender age ſhall read them, & this in hetheniſh ſchooles, among hethens, where Idolatrous ſchoolemaiſters ſhall commend the Idols & Idol ſervice vntounto them? In theſe your different writings, you are like vntounto the kIam. 3.11fountaine that ſends forth ſweet and bitter. 5. You lAnnot. on Exo. 20.5.I tell vsus out of Maimony, that Idolaters have made many bookes of their ſervice, and of the works and rites of the ſame; that the holy bleſsed God hath commanded vsus, that we ſhould not at all read in thoſe bookes. And I may againe tell you out of Maimony from his owne confeſſion in an other place, that he himſelf did not obſerve this comandment, but doth often mMaimony in Moreh Nebuchim, chel. 3. per. 30. & 31.alledge the bookes of the Idol-Prophets, and repeats many fables out of the ſame, & notes their Idolatrous opinions, and ſayth: The knowledge of thoſe duplicate page duplicate page opinions and workes is a great Dore, through which may be drawne forth reaſons and cauſes of the comandments; ſeing the foundation and piller of the whole law wherevpon it reſteth is to blot out thoſe opinions from the hearts of men, &c. Thus in regard of neceſſary helpe which he alledgeth in this place he was content to reteyne the vſe of ſuch bookes which he did ſo peremptorily condemne before; And except you defend your ſelf with the like regard of neceſſary vſe, you wil alſo be found a tranſgreſſour of the ſecond comandment, condēned even of your owne mouth for reading the moſt Idolatrous bookes, that are extant at this day, as appeares by your manifold allegations of them. And then further, if you will reteyne the moſt Idolatrous bookes, in regard of neceſsary vſe, how can you then condemne vsus that for neceſsary vſe do likewiſe reteyne our Temples though formerly abuſed vntounto Idolatry? yea if we compare theſe two things together, it is moſt evident, that Idolatrous books are far ſtronger nouriſhments of ſuperſtition and entiſements vntounto Idolatry, then are our temples: The ſhape of our Churches doth not deceive as do the ſubtill perſuaſions of falſe teachers in their writings, continuall experience witneſſeth and proclaymeth the ſame vntounto vsus. And if your eares were not ſtopt with preiudice againſt the truth, this alone conſideration might ſerve to convince your errour touching our Temples.
Sixthly, as for Epimenides the Cretian Prophet or any other Philoſopher, Poët or Prieſt teaching with humanitie other curious arts or Idolatrie, &c. It is to be obſerved, 1. Seing the publique teaching of Idolatrie and invocation of falſe Gods vſed by ſuch Poets, Prophets or Prieſts are parts of Religious worſhip and ſervice, ſeing your ſelf confeſſe in this writing here before noted, as alſo in nCounterpoy. p. 199other of your writings that all the places where ſuch Idolaters, ſerued their Gods, were to be deſtroyed; if your doctrine were ſound it would follow herevpon that all ſuch hetheniſh ſchooles, were to be deſtroyed as well as any other Temples. 2. If your ſixt argument were ſound, viz, that our temples are to be deſtroyed becauſe they nouriſh ſuperſtition, as you ſay, thenwill it hence follow alſo, that the Schoole of Tyrannus, ſuppoſe it were a Iewiſh ſchoole, was yet to have bene deſtroyed in like maner becauſe the Iewiſh ſchooles were oAct. 23.3.4. with Act. 26.4.5. & phil. 3.5.6nurſeries of ſuperſtition, where vaine inventiōs and traditions of men were taught. And if after your example we might alledge the Thalmudique canons, and apply them as you do vntounto the ſchoole in queſtiō, then would it be far more evident, that the Iewiſh Schooles were in a high degree nurſeries of ſuperſtitiō; for the Rabbines ſhewing how Children are to be taught, have this rule of education among them, pThalmud, tractat. cethuboth, c. 4. fol. 50.Bar ſchith, lemikra: Bar gnaſar lemiſchneh: Bar tereſar, leragnanitha; that is: A childe of ſix yeares, to the ſcripture: a childe of ten, to the Thalmud: a childe of twelve, to faſting: And againe, in an other place: qThalmud tract. Kìdduſchim, c. 1. fol. 30.R. Saphra, in the name of R. Iehoſhua the ſonne of Hananiah ſaith: what is that which is written, Thou ſhalt rehearſe them to thy Children? Read not, Schinnantem, thou ſhalt rehearſe them, but Schillaſchtem, thou ſhalt divide them into three parts: for ever ſhall a man divide his yeares into three parts: a third part, to the ſcripture: a third part to the Gemara, (which is one maine part of the Thalmud) a third part, to miſchneh: which is the other maine part of the Thalmud: So that by theſe canons and teſtimonies of the Rabbines the Children in the Iewiſh ſchooles were fed with the milk of ſuperſtition, and loaden with traditions in learning the Thalmud, the grand forge of ſuperſtition: and twiſe ſo much paines they were to beſtow therein, as they did in the ſcriptures: And therfore according to your arguing theſe ſchooles were to be deſtroyed, for nouriſhing of ſuperſtition.
Seventhly, where as you ſay of the Idolatrous ſchooles, that ſuch houſes (though Idol-Prieſts dwelt in them, and taught Idolatry every day) were not nouriſhments of ſuperſtition; but onelyonly they that dwelt in them. Whereas theſe Idol-temples of Antichriſt, in themſelves, and in all the parts and proportion of them are Idolatrous and cauſes of ſin to many, &c. I reply, 1. If this diſtinction be good, how will you prove that the Canaanitiſh Idol-temples were nouriſhments of ſuperſtition and to be deſtroyed in that duplicate page duplicate page regard? How can you ſay that they were in their ſhape, proportion and parts Idolatrous? The ſcripture ſhewes not the forme of them, nor yet any myſteries or ſacred ſignifications noted therein. VVe have no teſtimony touching the ſuperſtitious frame and ſtructure of the houſe of Dagon, of Baal, or of Ieroboams temples: And therfore according to your diſtinction in this place they were no nouriſhments of ſuperſtition, but onelyonly thoſe that dwelt or taught Idolatry in them ſo that if the Altars, images and falſe worſhip had bene remooved, they mought even vnderunder Moſes have bene converted vntounto the ſervice of the Lord. 2. I have ſhewed before that our temples, and eſpecially that wherein we meet togather, and about which our queſtion is, doth not conſiſt of ſuch a ſuperſtitious ſtructure and fabrick as you pretend: yea it is manifeſt in experiēce and manifold inſtances might be given of ſundry private houſes which for the ſituation and three parts before noted by you, are liker vntounto Solomons temple then ours is: and conſequently to be rather deſtroyed as being idolatrous ſhrines. 3, if our temples in reſpect of their forme, proportion and parts be nouriſhments of ſuperſtition, and therfore to be avoyded; then are you as guilty in comming vntounto them as we: for whether you come for your ſtudy, or whether ſome of your people come for the almes diſtributed there: the viſible ſhape and proportion of theſe temples in the forme of their building doth as much preſent itſelf vntounto your eyes coming thither to ſerve your ſelves: as vntounto our eyes when we come thither to ſerve the Lord. The outward ſhape of the Church may as well affect & enſnare him that walketh vp and downe therein for his pleaſure or proffit: as him that ſitteth there to heare the word of God for his edification: ſo that if there be any weight in this pretence, it then lights vponupon your owne head. 4, how know you alſo but that the heathniſh ſchooles might have a ſuperſtitious ſtructure as well as temples: and that ſome myſticall ſignifications might be imputed or aſcribed vntounto ſome parts thereof? and what then ſhall become of your diſtinction, whereby you imagine and feigne ſuch a difference betwixt our temples and thoſe publique Schooles? 5. That which you ſpeak by way of compariſon with the temple touching the dwelling houſes of the Preiſts and people, is both vnequally and vnfitly applyed vntounto the controverſie in this place, ſeing I ſpake here of the publique places and ſchooles where the heathniſh prophets or Poets did ordinarily and openly teach idolatrie, and not of their private houſes: and beſides that, it is but a bare and falſe aſſertion which you vtter of their private houſes: ſeing they alſo may juſtly receive a denomination of the workes performed in them whether good or evill.
Laſtly, you obiect, if Paul, had holden it lawfull to vſe idol Temples as we think we may; why took he not occaſion to go into Dianaes temple in Epheſus, as wel as into Tyrannus ſchoole there, &c. I anſvver, 1. there is manifeſt reaſon for this, ſeing Dianaes temple vvas ſtill reteyned for Idolatrous vſe, as may be obſerved from ther text; but that it vvas ſo vvith Tyrannus his ſchoole, rAct. 19.28.—35.the text ſhevveth not at all; but the contrary is playne by the dayly vſe vvhichwhich it vvas put vntounto. 2. VVhere you ſay, it was lawfull for Christians to go into ſuch temples, if they would, as ſome in Corinth did: though I deny not but that in ſome caſes of neceſſitie this is lavvfull, yet doth not your allegatiō frō 1. Cor. 8.10. prove the ſame; for neither, may the vvord Idolie there vſed be reſtreyned vntounto an Idols temple, though it be commonly ſo tranſlated in that place: it ſignifyes a place of Idols, though there be no building over them, though they ſtand in opē places, in mountaines, or vallies, in ſtreets and in market places, in bathes, &c. as oftentimes the Idols vvere ſTertulliā. de ſpectaculis. cap. 8vvont to do. In ſuch open places might a vveak Chriſtian in Corinth ſee many ſitting at an Idols table: yea he might alſo diſcerne & ſee ſome ſitting in a temple vvithout entring into the ſame: & further, if Paul had ſhevved that ſome weake Chriſtians in Corinth had entred into the very temples, yet is not a ſimple narration of ſuch a fact, any iuſtification thereof, to prove that it might lavvfully be done, as you ſeeme to plead. 3. VVhere you ſay alſo, It is not found that there or in any other citie where Paul or any other of the Apoſtles came, they ever went to preach in any ſuch place, &c. And againe, yet we never ſee him to preach in any of their temples or idolies, &c. This is a very vveak pretenſe, for vvhat though it be not found; and vvhat though vve never ſee it? vvill you reaſon thus negatively from the ſcripture? It is not found in the ſcriptures, in vvhat cities, nor ſo much as in vvhat countries ſome of the Apoſtles did preach, much leſſe in vvhat temples. Alſo it is not found in the ſcriptures that ever Paul or any other of the Apoſtles did refuſe to preach in ſuch places purged from Idolatry. 4. It is very probable, that Paul did preach in the Idolie or Idol-place at Athens: for ſeing as I noted before, it was the manner of the heathens, to make their ſtreets and market places to be Idolies; ſeing Athens is tPauſanias & Xenophon, citante Beza in Act. 17.16.recorded to have far exceeded the other cities of Graecia in ſtore of Idoles and Idolatrie: ſeing Luke uAct. 17.16.17.18.23.records how Paul paſſing by did ſee their Altars & ſuperſtition: and being ſtirred in ſpirit, did therevpon in the market dayly diſpute with whomſoever he met, as wel as in the Synagogue with the Iewes: we have therfore reaſon to think that Paul did preach Ieſus in their Idolie or market place. It ſeemes alſo that the man of God which came out of Iudah did preach in the vv1. Kin. 13.1.Idolie of Bethel, (whether it was a temple or an other open place it is vncertaine,) when as he denounced the wrath of God againſt Icroboams Idolatrie. Thus Ieremie alſo xIer. 19.2. with Ier. 7.31.preached in the vallie of Benhinnom, the Idolie of Moloch. And thus vponupon like occaſion and like neceſſary vſe, it may ſtill be lawfull to preach in an Idol-temple in like manner, to proteſt againſt the Idolatry that is for the inſtant practiſed therein. 5. As for the teſtimony of Prudentius recording that they had as many temples of Gods in Rome, as there were ſepulchres of noble men in this citie, this makes againſt your ſelf: for if there were ſo many temples and Idolies in Roome now in Prudentius his time when he wrote this (for that which he ſaith, he affirmes for the time preſent) then this overthrowes your former allegation out of Theodoret concerning all the temples deſtroyed vnderunder Theodoſius This record of Prudentius being given yMagdeburgenſ. cent. 4. c. 10. Col. 1179.1180.after the death of Theodoſius. And againe if according to your plea, Paul might not preach in any of thoſe places where the noble men had bene buryed in Rome, they being all defiled with Idolatry: then do you hereby againe incurre the danger of that conſequence which brings with it the deſtruction of private Idolies or houſes abuſed vntounto Idolatrie, as well as of publique temples: for how know you that this multitude of noble mens ſepulchres were all publique, and that ſome of them were not in their private houſes?