Commentary on Daniel, Chapter 3 · Controversies
5. Places of controversie.
1. Controv. That an image vsed for any religious vse and an idol are all one.
v. 1. Nabuchadnezzer made an image of gold. The word is tzelem, which the Septuag. translate foreign, and image: so also Pagnin, Montan. Iun. and yet it was a plaine idol. Here then appeareth the vanitie of that curious and friuolous distinction of the Romanists, betweene an image, and an Idol: as though an image should be onelyonly the true similitude of a thing, an idol the representation of a thing, which is not: as were the idols of the heathen: for this great idol represented no speciall person, it was erected for the honour of their gods, yet is it called an image: see more of this question, Synops. Cent. 2. err. 42.
2. Controv. Against the adoration of Images.
1. Hierome vponupon this example of these young men, that refused to fall downe before Nabuchadnezzers image, thus inferreth, Cultores Dei statuas adorare non debent, &c. the worshippers of God must not worship images: therefore they which worship the images of Emperours doe that, quod tres p…eri facere noluerunt, which these three children would not doe. Pererius here answereth, that Hierome speaketh against the worshipping of the Emperours images, not of Saints, and of giuing diuine adoration vntounto them, after the manner of the Gentiles. Contra. 1. If it be vnlawfull to adore the images of men liuing, much more of them that are dead: A liuing dogge is better then a dead lyon, Eccles. 9. 4. 2. Hierome speaketh not of adoring images, as gods, but simply of adoring them: for the Gentiles did not hold their images to be their very gods, but onelyonly representations of them: and therefore in the same place Hierome noteth these as two distinct things, Deos coli, imagines adorari, quod vtrun que servis Dei non conuenit, for the gods to be worshipped, and the images to be adored, both of which doe not beseeme the seruants of God.
2. Lactantius vrgeth these reasons against idolatrie. 1. Imago hominis tum videtur necessaria, cum procul abest, &c. the image of a man is then thought to be necessarie, when he is absent and farre off, but then it is superfluous, when he is present, and at hand. But the Spirit of God beeing eueryevery where dispersed, can neuer be absent, therefore an image of God is alwaies superfluous, lib. 2. Institut. c. 2. 2. Images are but the portraitures and pictures of men: now it is inconuenient, vt simulachrū hominis, à simulachro Dei homine adoretur, that the image of a man should be worshipped of man, who is the image of God. l. 2. instit. c. 18.
3. Worshippers of Images doe offend in these 3. things: 1. in worshipping that which is not God: for the images and idols, which they worship, are not gods: so Ierem. c. 2. chargeth the Israelites, because they digged vntounto them pits, which could hold no water. 2. They offend, quando colitur Deus, sed non solus, when God is worshipped, but not onelyonly: as the Israelites in Elias time serued God and Baal together, which he calleth, an halting betweene two opinions, 1. king. 18. 3. Though they intend Gods worship onelyonly, yet they sinne in worshipping him after an other manner, then the Lord hath prescribed in his word: as Ieroboam brought in new rites and ceremonies, and other Priests, then were appointed by the law. Bulling.
4. The beginning and inuention of Idols was from the heathen: as in the booke of wisdome it is said, c. 14. 13. The vaine glorie of men brought them into the world: so Gregorius the Bishop of Neocaesarea said,Concil. Nicen. 2. action. 6. Gentilit as inuentrix & caput imaginum, Gentilitie was the inuenter and head of images. Eusebius speaking of the images of Christ, of Peter and Paul, saith,lib. 7. c. 18… hoc mihi videtur ex gentili consuetudine obseruatum, this seemeth to me to be obserued according to the custome of the Gentiles: for they vse to honour those whome they count worthie of honour. So the Emperours H…liogabalus, Adrianus, Alexander Severus, vsed to set vp in their Chappels the images of Abraham, Moses, Christ. Likewise the Gnostike and Carpocratian heretiks did worship the pictures of Christ, of Paul, Pythagoras, Homer, as Iraen. foreign.witnesseth, l. 1. c. 24. Athanasius therefore well saith, simulachrorum inuentio non à bono, &c. that the inuention of images came not of any good, but euill: as it is saide, Wisd. 14. 11. The beginning of idols was the beginning of whoredome, and the finding of them is the corruption of life. Hereupon it is, that the Iewes suffer no image painted or grauen in their Synagogues, Dion. l. 37. nay Orig…n testifieth, they would not suffer any caruer or painter to remaine in their countr…y, lib. 4. cont. Celsum. See more of this Controv. Synops. Cent. 2. err. 44.
3. Controv. Whether images in Churches may be tolerated, though they be not adored.
1. Pappus here maketh 3. kinde of Images: some were set vp for idolatrie, and these he would hauehave remooued: there are two other kind: some doe set forth the histories of the old and new Testament, some are onelyonly for ornament in Churches: neither of these are prohibited, as euidently appeareth by the building both of Moses Tabernacle, and of Salomons Temple: but here it is the part of the Minister to admonish the people to take heede of idolatrie: so he concludeth that the vse of Images in it selfe is to be counted among indifferent things.
2. 1. This distinction of images and pictures, as some were set vp for superstition, some are for historie, some for ornament, we greatly mislike not: but if he graunt, that all images set vp for idolatrie ought to be demolished, then all such likewise, which may be abused to idolatrie; as all carued and grauen images are of that kind. 2. Such kind of images, which are carued and fashioned with proportion, and not painted onelyonly and pictured, serue not at all for historie: therefore by that pretext they cannot be excused. 3. And though there may be an outward comelines to the eye, in the gilding and garnishing of images; yet such comelines must serue vntounto edifying: but if offence rather and occasion be feared thereby, the inward comelines and decencie is more to be respected, then the seemelines of the obiect to the eye. 4. It is a more compendious way to remooue the stumbling blocke, then to put it before the feete, and then bid men to take heed of it: so it were better to take away the very occasion of idolatrie, then it remaining to warne the people to take heed. 5. And the vse of images for religion is no indifferent thing: as the very place doth show, that images set vp in Churches, hauehave a certaine religious respect. 6. Lastly the Apostles saying, Babes keepe your selues from idols, 1. Ioh. 5. 21. doth not onelyonly will them to take heed of idolatrie, but euen to shunne the occasion, and to remooue the stumbling blocke.
4. Controv. Of the waies and meanes, whereby idolatrie is promoted.
1. As here this image is set vp by the authoritie of the king: so the Romanists doe by the authoritie of Princes get the adoration of images commanded.
2. He causeth it to be made of gold, that it might allure them the more: and so the Papists doe adorne their images and Temples with gold.
3. The image is made of an huge bignes, that it might be the more admired for the greatnes thereof: so in the Popish Churches they hauehave their Crucifixes made of great proportion, and other images, as of S. Christopher, that they might draw the eies of the people vntounto thē.
4. Nabuchadnezzer maketh choice also of a conuenient place, in a great plaine: and the Romanists thinke to grace their images by the place, setting them vp in Churches and Churchyards, in crosses and high waies.
5. The king hath here the consent of all his nobles for the setting vp of this image: so was it a decree among the Romanes, that no god should be consecrated of the Emperour, vnlesse the Senate approoued it: and therefore when Tiberius mooued that Christ should be receiued into the number of the gods, because the Senate would not consent, it was not done: hereupon Tertullian saith, nisi homini Deus placuerit, Deus non erit, vnlesse God be pleasing vntounto man, he shall not be God. After this manner the Papists doe vrge consent and agreement, of all states among them, of Princes, Dukes, Nobles, Cardinals, Bishops.
6. Here was a bloodie decree made against those, that would not worship this image, they are threatned the fierie fornace: So in the persecution vnderunder the Romane Emperours, the Christians were put to vnspeakable torments, as Tertullian describeth,Apologet. c. 12. crucibus & stipitibus imponitis Christianos, &c. you put Christians vponupon crosses and stakes: you teare & scratch their sides with clawes and nayles, &c. we are cast vntounto beasts, burnt with fire, &c. Euen these also are the engines and instruments wherewith the Papists persecute the seruants of Christ, the fire and sword.
7. This idolatrous seruice of the Image is set forth with all kind of varietie of musicke, to affect the minds of the simple, and to stirre vp their superstitious affections: So among the Romanists their seruice is attended vponupon with instruments of musicke, which make a dumb sound, nothing beeing vnderstood that is sung or plaied.
8. Thus by all these meanes superstition and idolatrie is countenanced by authoritie of Princes, consent, seueritie of decrees, and such like, and yet preuaileth not; whereas the truth is naked, hath neither consent, nor authoritie on it side, but all things against it, yet it prospereth, to make that saying good of the Apostle, The foolishnes of God is wiser then men, and the weakenes of God is stronger then men, 1. Cor. 1. 25.
5. Controv. Of the vse of Church musicke, and musicall instruments.
v. 7. As soone as the people heard the sound of the trumpet, cornet, &c. Because Idolaters abuse musicall instruments to insinuate their superstition, it followeth not, that there can be no right vse of them in the Church of God.
1. It is euident in the titles of diuers Psalmes of Dauid, that they were sung and plaid vponupon instruments, which should not hauehave beene vsed in the Church of God, if they had beene simply vnlawfull, Papp. neither can it be saide, that the vse of such musicall instruments then was altogether ceremoniall: for they vsed them as well in their ciuill reioycings, as in their Ecclesiasticall assemblies: the vse thereof holding still in the one, can not be vtterly condemned in the other. Concerning singing, S. Paul alloweth speaking in hymnes and Psalmes, and spirituall songs: the Christians, as Plinius secundus writ vntounto Trajane, had their antelucanos hymnos, their morning songs, which they song before day vntounto Christ: Flavianus and Theodorus at Antioch, Basil in the East Churches, and Ambrose at Millaine brought vp the vse of singing.
2. Yet Christians now are not to take the same libertie in these externall parts of Gods seruice, as the Church of the Iewes did: but as they kept their Sabbath with outward obseruations, much respecting the corporall rest: but Christians now make the outward rest the least part of the Lords day, consecrating the same chiefly to spirituall exercises: So now the greatest part of the seruice of God must be spent in spirituall instruction: the other must be vsed onelyonly as an handmaid.
3. These rules then ought to be obserued in Church songs and musicke: 1. that it ought to be graue and sober, and musicall instruments should so be handled, vt ad cantus solennes Ecclesiasticos adhibeantur, that they be applied vntounto the songs of the Church, non ad vagam & inanem aurium delectationem, not for the wandring and vaine delight of the eares, &c. that all things in the Church may be done to edifying. 2. Vt non maior pars temporis illis instrumentis tribuatur, &c. that the greater part of time should not be giuen vntounto those instruments and songs, and the lesse to the word of God and the Sacraments: but as the Apostle saith, that all things be done, foreign, in order, and decently: that eueryevery part of diuine seruice, as it is more necessarie, so it should hauehave the most time: Papp. 3. We must not rest in the outward sound, to imagine that God is pleased and satisfied with such melodie: for this was the difference betweene the vse of instruments in the Church of God among the Iewes there, and among the idolatrous Chaldeans: they vsed them as helps of their infirmitie, yet manebat illud principium, spiritualiter Deum esse colendum, that principle remained, that God was spiritually to be worshipped: But the other, putarunt se Deo satisfecisse, thought they had satisfied God, if they did heape together musicall instruments. Calvin. We may then sing and speake in hymnes and psalmes, but we must make a melodie also in our hearts, Eph. 5. 19. whosoeuer singeth with his voice and not with his heart, mocketh God, and deceiueth himselfe. This then is the difference betweene religious, and superstitious deuotion: true deuotion is first wrought within by the preaching of Gods word, and then is helped without by such externall meanes: but superstition and blind deuotion first beginneth with the eare and eye, and then affecteth the heart: where the Lord then is rightly serued, they that worship him first doe beleeue with the heart, and then they confesse with the mouth, Rom. 10. 10. Concerning the moderate vse of Church musicke, see more Synops. papism. p. 594.
6. Controv. That the multitude of professors doth not argue the truth of the profession.
v. 3. All the gouerners of the Prouinces were assembled to the dedicating of the image. If the truth should here hauehave beene tried by the multitude, then Nebuchadnezzers idolatrie should hauehave had the approbation, which was receiued of so many thousands, whereas here were onelyonly three found to be the true worshippers of God. It is true therefore, as Cyprian saith, multitudo errantium non parit errori patrocinium, that the multitude of those that erre, is no patronage for error: Our blessed Sauiour saith, Broad is the way that leadeth to destruction, and many there be which goe in thereat: and the way is narrow which leadeth vntounto life, and few there be that finde it, Matth. 7. 13, 14. Then the Romanists doe in vaine obiect and obtrude their vniuersalitie and multitudes: for neuer was any sect or profession in the world more vniuersally receiued, then was the Pagans idolatrie: and the number of true professors, hath alwaies beene the smallest: as our blessed Sauiour calleth his flocke, A small flocke, Luk. 12. 32. see further, Synops. Cent. 1. err. 19.
7. Controv. Of superstitious dedications.
v. 3. They were assembled to the dedication of the image. Nabuchadnezzer in the dedication of this image, offended two waies, 1. in the end and vse, in that he dedicateth it to an idolatrous purpose, for the which he had no warrant. 2. in the manner, he did dedicate it onelyonly by a pompous, and theatricall solemnitie, with all kind of lasciuiousnes and excesse, as the Israelites did consecrate their golden calfe: Such like dedications hauehave the Papists of their Churches to this day, 1. they consecrate them to a false end, as dedicating them vntounto Saints, and making them temples of the breaden bodie of Christ: 2. they vse diuers superstitious toyes, as oyle, salt, ashes, tapers, and such like: whereas it is praier and the word, whereby Churches, as all other things are consecrated to their proper ende and vse: Bulling. see more hereof Synops. Cent. 2. err. 58.
8. Controv. That Councels and generall assemblies may erre.
Vers. 4. Be it knowne vntounto you all people, nations, and languages: Here was a verie generall assembly, and Councell gathered together, out of the most famous kingdomes and prouinces of the world: who all notwithstanding erred and were deceiued, in setting vp and adoring this image: And not onelyonly were the great councels of the heathen and Gentiles thus deceiued, but euen among the people of God also: as Aaron with the greatest part of Israel did all consent and ioyne together to make a golden calfe: therefore the Romanists, standing vponupon the decrees and constitutions of their generall Councels, which they erroneously hold, cannot erre, doe therein deceiue themselues and others, Bullinger, See further Synops. Cen. 1. er. 33.
9. Controv. The fire, and sword, and other cruelties the weapons of idolaters and superstitious men.
Vers. 6. Whosoeuer falleth not downe, &c. shall be cast into the middes of a fierie fornace. After the same manner were the holy martyrs vsed in the most cruell and bloodie persecutions vnderunder the Emperours of Rome,Apologet. c. …. as Tertullian complaineth, ad bestias impellimur, ignibus vrimur, in metalla damnamur, in insulas relegamur, we are forced vntounto the beasts, burned with fire, condemned to the mettals, banished into the Islands, &c. with these engins hauehave the Popes of Rome raged against the seruants of Christ, in Germanie, Italie, France, Spaine, England, Scotland, condemning them to the fire, as our Blessed Sauiour foretold, it shall come to passe that whosoeuer killeth you, will thinke he doth God seruice, Iohn. 16. 1.
10. Controv. That these three seruants of God were not deliuered from the fire for their virginitie or abstinencie.
Vers. 25. VValking in the middes of the fire, and they hauehave no hurt: Damascene thinketh that they were not hurt of the fire, because they kept their virginitie: lib. 4. but no such thing appeareth in this storie, that they liued vnmaried: Basil in a certaine homilie of the praise of fasting, doth ascribe this their deliuerance vntounto their fasting. But the Apostle putteth vsus out of doubt, that they were preserued by their faith, Heb. 11. 33. through faith they stopped the mouthes of lyons, quenched the violence of fire: As Pintus well obserueth.
11. Controv. Against the Vbiquitares.
They which maintaine the omnipresence of Christs flesh, and that the bodie of Christ may be in the Eucharist without the essentiall properties thereof, as circumscription, quantitie, visibilitie, and such like, doe thus reason out of this place: the burning heat is an essentiall propertie of the fire, but this was separated from the fire, and yet the essence of the fire remained: therefore the essentiall properties of a thing may be separated from it, the nature still remaining.
Contra. 1. The burning facultie of the fire is not an essentiall propertie, but an effect of the heat, which is an essentiall qualitie of the fire. 2. the heat was not separated from the fire, for then it should hauehave beene no longer fire: but the heat thereof was onelyonly restrained, and hindred from working, and that not generally, but onelyonly where the seruants of God were, for without the fornace the flames killed the kings ministers: and if the fire had lost the heat, the miracle had not beene so great, for a thing not beeing hoat, not to be burnt, Polan. 3. If all this were admitted, it serueth not their turne; for here the Scripture testifieth, that there was fire, and yet it burned not: they must then shewe the like warrant for their miracle in the Eucharist, that a bodie should be there without the due properties: it followeth not because it pleased God at this time to shewe a miracle to set forth his glorie, that he should doe so continually.
12. Controv. That miracles are not alwaies a note and sure marke of the Church.
1. The true notes and markes of the Church are such as are alwaies seene in it: but the Church of God alwaies hath not the power of miracles, neither is it alwaies necessarie. Againe, the true markes of the Church cannot be found els where, but miracles may be wrought by those, which are not of the Church, as by the forcerers of Egypt: and Antichrist shall worke wonders, 2. Thes. 2. and false Prophets may giuegive signes, which may come to passe, Deut. 13. 1.
2. But it will be thus further obiected: that, whereby God is acknowledged, is a note of the Church, but God is here confessed and acknowledged by Nebuchadnezzar by this miracle, therefore it was a note of the Church. Ans. 1. That whereby God alwaies and onelyonly is acknowledged is a note of the Church: but such are not signes and miracles, for sometime they may seduce and drawe away from God. 2. God is in some sort knowne by miracles, but onelyonly in respect of his power, he is not sufficiently knowne, but by his word, and therefore by this reason the word of God is the proper note of the Church, whereby the Lord is most absolutely knowne: and yet this is denied by the Romanists, Polan. 3. This must be vnderstood of true miracles, which are wrought by the spirit of God, and are applyed to a right ende: this reason holdeth not for false miracles. 4. true miracles then doe for that time demonstrate the Church, while that gift and power remaineth: but a perpetuall note it cannot be of the Church, because that power alwaies remaineth not. See more hereof, Synops. Centur. 1. err. 22.
13. Controv. Whether a contrarie religion may be tolerated in a commonwealth.
1. Nebuchadnezzar here maketh a decree, that whosoeuer spake any blasphemie against the God, whom these three worshipped, should be punished: hereupon this question is mooued by Polanus, whether the prince is onelyonly to suffer the true religion to be professed in his kingdome: wherein these three considerations are to be had.
1. If the kingdome is such as hath an absolute gouernement, and the true religion is alreadie setled and established: in this case no mixture of contrarie religion is to be admitted: As diuerse good kings of Iudah are reprooued, because they remoued not the high places: But Iosias for his faithfulnesse is commended, who put down the Chemarims, and abolished all monuments of superstition.
2. If the kingdome be such, as professeth corrupt religion, which cannot be remooued all at once, then the godly prince intending reformation, must content himselfe to doe, what he may; and to followe Nebuchadnezzars president, who although idolatrie were not then abolished, yet prouideth that no iuiurie should be offred vntounto true religion, nor blasphemie vttered against the true God: So where true religion cannot be drawne in altogether, it must set in foote as it may: as now is seene in the kingdome of Fraunce.
3. Sometime where true religion is professed in a state not of absolute gouernement, for peace sake, and to auoide sedition, the magistrates are constrained to tolerate some errors, as wise pilates for the time giuing way vntounto the tempest, Polan. as the Israelites suffered, the Cananites to dwell among them, whom they could not expell at once.
14. Controv. That the conuersion of Nebuchadnezzar here doth not signifie the conuersion of the deuill in the ende of the world.
Lyranus here noteth the opinion of some, which thinke that Nebuchadnezzar this proud king was herein a type of the deuill, who in the end and consummation of the world, should receiue and embrace the true knowledge of God.
But this heresie is opposite to the Scriptures, which calleth it euerlasting fire which is prepared for the Deuill and his Angels, Matth 24. 41. and S. Iude saith, that the Angels which fell are reserued in euerlasting chaines vnderunder darkenesse, Iude 6. And the Deuills cannot be conuerted or saued but by a Mediator: Christ is no Mediator for them, for he in no sort tooke the Angels, that is, their nature, Heb. 2. 16.