not bere the transgression of his 10. precepts but for Vrios sake onely casten him out of his kyngdom vndowted and certayn is it none of the kynges of the erth to siande longe vnpunished in their securite and pryde Wherfore let all good princes lerne this lesson longe to rule well euen not to worshippe themselues and their actes but to worship god as he techeth them nether their owne belys and lustes to nourishe and fede but to nourish the churche of cryste For albeit the kyngdoms be the houses and kouers of the churche yet for the trew churches sakis do the kynges and their kyngdoms prospere and flourisshe as witnesseth the scripture Wherfore let all emâ—…ro kynges and princes sewer and prowde wryte in the middis of their hertis this saying of Daniel Thy kyngdom shal be taken from the to teche the to knowe the moste hyghe god to rule and gouerne mortall menis kingdoms and to geue them to whom he lysteth For what els dothe daniel here teache but all siche weal sewer emprowrs kynges and princes to be plaged lyke Nebucadnezar yf they repente not and cease their persecucion of cryst and of his chirche this daye captiued vnder their vngodly articles actis institucions and tradicions contempning gods ministers callinge them to a beter mynde as did here the kynge despyse daniel admonishing him therfore was he depriued of his kyngdome wytte and mynde to But aftir this I Nebucadnezar lyfted vp myne eyes into heuen and came agayne to my mynde And I blessed the most hyghe god the euerlastinge syuinge god I praised and magnifyed whose regall power is perpetuall and his kyngdome dureth for euer and euer For all the inhabitants of the erth are naught and nothinge estemed in comparison to him which at his plesure doth what he lysteth â—â— well with the company of heauen as with the dwellers vpon earth Nether maye there any man let or holde bak his hande or saye to him what doist thou or wherfore hast thou done thus In this same tyme my mynde came againe to me I receiued ayen my glory the magnificence of my kyngdome my emperiall maiestye my shappe and forme were restored to me My counsellers and my nobles sought me oute and I was forestored into my kyngdome that my maiesty was more ample then before Now therfore I Nebucadnezar prayse extost magnifye the kynge of heauen all whose workis be trew and his wayes right and iust It is he that maye caste downe full lowe the prowde This deieccion and humisiacion might not the kynge knowe beinge in his 〈◊〉 securite and arrogant pryde For then he blasphemed he compessed men to idolatrye and was an heuey burden to all his realme But nowe he tamed and plaged of god beginneth to repente and is nowe restored to his mynde now thus afflicted he knoweth god and himselfe he murmureth not against god for thus punishinge him but he breketh forth into his prayse confessing his iust dealinge with him for his offences thus to be punished worthely which he coulde not haue done except god by his graciouse goodnes had thus lyfted him vp and geuen him vnderstanding Here therfore haue ye an example of a penitent kyng which delyuered from his miserye geueth god thankis accordinge to gods promise saying Call vpon me and I shall delyuer the then shalt thou glorifye me First here is described the affect of a penitent herte in his tribulacion and arysinge therout confessinge god to be iust in his threatis of the lawe and to be mercyfull according to his promises of the gospell Thus did kynge dauid repente and make his confession in the. 51. Psal. And daniel lykewyse cap. 9. powereth forth his herte before god teachinge vs lykewyse to repent and to be conuerted to God Secondarily he expresseth the frute of y e kyngs repentance that is to wete God to geue miche more ample giftis to the repentaÌ„t then he toke from them as ye see him to haue done to Iob in his last ca. And daniel for his miseries oh how greate rewardis receyued he Thirdly he expresseth the forme of thankis geuinge euen to affirme god to raigne all 〈◊〉 psalm 118. and also in the hole psalter For what els is the psalter boke then the glasse of the most holy trinite into this ende wryten for the chirche of the lyuing god to lerne so to repente and aftir our delyuerance to geue thankis to god as here do the kynge Now sith all things be wryten as Paul saith for owr doctryne let vs beholde whether there be not yet dayly daniels with their felowes sent vnto emprowrs and kyngdoms admonishinge them of lyke mutacions and soden fallis consydeâ— how their wordis be regarded and their persones entreated And whether for their cruell persecucion they be not or lykely to be shortely kut downe lyke this tree caste oute of their dicions empyres and realmes demented with dâ—uyllisshe doctryne degenered into brute beastis folowinge their sensuall beastly lustes hauing their consciences fetered with menis tradicions snarled with supersticiouse ceremonies and romish rytes lying yet still without the trewe chirche naked â–ª all vertu in stormes and derkenes of errours more palpable then in the seruitute of egypt because they will not receyue y e fre gospell of the lybertye of the spirit to be regenerated by faith so to do cryste vpon them to be kouered with his rightwysenes holynes c. For these dreames and visions be dayly sene as the first Monarchye was by daniel prophecied to be kut downe euen so is this last Monarchye of the Romans threatened lykewyse of the watching aungell to be shortly smyten downe and the euerlasting kyngdom of cryste to be reueled vnto all flesshe newly rysen from death vnto euerlasting lyfe in which he graunt vs with his father holy spirit to lyue for euer so be it ¶ The argument of the. 5. chap. This chapter declareth the miserable fall of the last kynge of Babylon heuey mutacion and ende of his kyngdome for his idolatry and so greuouse synnes committed against the firste precept Here is described a superfluouse fest full of excesse euen a very beastly banket where vnto kynge Belsazar biddeth his nobles in which is manifestly shewed into what an vnhappy ende siche viciouse intemperate excesse comethe All kynges and princes maye lerne of this fall of so hyghe a kynge to feare and to worshippe God as the. 2. psal teacheth them lest of God the translator of kyngdoms they be depriued their realmes with Belsazar THe kynge Belsasar made an exceding feste biddinge therto a thousande of his princes and nobles in whose presence he dronke the wyne at the workinge of y e wyne he coÌ„manded the golden and syluer vessells to be brought forth whiche his father Nebucadnezar had taken awaye out of the temple of Ierusalem that the kynge his nobles his wyues and concubines might drinke out of them which done or in doinge
passion hath not Winchesters condicion But the promises of corporall benefits not onely require that we beleue the power of God to be myghty enough but also that he will helpe vs yf it please him when and how he hath decreed it which condicion is not against the nature of faith but declareth obedience for all these must go togither faith obedience prayer to aske and abyde Gods plesure For so pray Dauid 2. of the kynges 15. And these 3. men permitted the ende and maner of their delyuerance out of the ouen vnto Gods will and plesure whom they were euer redy to obeye But the glory of god they defended affirming him to be able enough to delyuer them so that their faith waited vpon god for siche consolacion and helpe and when it shuld please him to sende it them So that ye see the corporall promises of the lawe to haue these condicions but the promises of the gospell of grace and remission haue no condicion but be made frely in criste and performed to the beleuers For the declaracion of the. 6. place ye shall knowe that therfore be corporall afflictions layde vpon vs to excyte vs to prayer and to excercyse our faith as it is in I saye Lorde in their affliccion they seke the tribulacion sorofull groning are to them thy nourtering and discipline Wherfore let vs put awaye all mistrust and thinke not oure prayers and his promises to be in vayne yea allthough we adde the condicion yf it be thy will for God delyuereth vs when we call vpon him to certifye vs of his presence as it is in the Psal. I shall delyuer the and thou shalt glorifye me And when he taketh not awaye oure present calamite yet geueth he vs vnspekable confort and euen his holy spirit Wherfore his promyse is neuer invayne to the beleuers And therfore cryst commandeth vs incessantly to praye Albeit the deliuerance be differred to drawforth oure faith hope and pacient expectacion But thus to do is harde vnto reason For when god delyuereth not menis myndis be broken beleuing themselues not to be herde then beginne they to dowt or to thinke God to be angrye with them so to be full of indignacion against god and vtterly to fall from him as did Saul which temptacion fayth must resist and aske encrease the more feruently perswaded of helpe although yet he feleth no helpe nor be lykely to haue any For god will ether helpe at that present tyme or sende some consolacyon otherwyse or mitigate the heuynes or by his meruelous counsell bringe all thy desiers vnto a better ende then thyselfe canst deuyse or wysshe Faithfull he is w t in temptacion geueth vs a good escape 〈…〉 the miracle is done to conuerte the kynge to the confession of God which conuerted expresseth his confession and forbideth the blasphemies Here be princes taught to abolyssh all vngodly doctryne and false worshippings c. and to be diligent in setting forth godly doctryne and the Cristen religion For y e Magistrates shuâ—de be the kepers and mayntainers of the hole lawe perteining to discipline For as they prohibit murther although thei cannot change menis herts so ought thei to forbidde outwarde idolatrye blasphemies and externe reuerent behauiour before images as creping to the crosse kyssynge and knelynge and praying before them with all lyke vngodly worsshipes honours rites ceremonyes be they neuer so decent and laudable before men 〈…〉 excecrable before God for that thei haue not his worde for them For albeit the office of the magistrate be not the ministracion of the spirit that is cannot conuert menis hertis yet ought he to be the minister to defende godis discipline and lawe to be the cheife membre of the churche to helpe the other members that the godly doctryne be taught maintained preched forth to all other This fowerth chapter sheweth the kynge for his vngodly securite in welthe pryde to be cast oute of his realme at last for his repentaÌ„ce to be restored For albeit the kynge had by these interpretacions of his dreames by this miracle by the doctryne of Daniel a great taste and know 〈…〉 of the almyghty god of Israel yet did his spiritualtye that is to saye his wyse lerned men sothe sayers sorcerers enchaunters or philosophers so bewitche him that they extolled him vp into siâ—he a securite and pryde that he anon forgote god forgote himself and all that God had done to him by these holy meÌ„ And therfore he had yet another ferefull vision which is here reherced of him self and he was punisshed put out of his kyngdome lost his mynde made lyke a brute beste and so aftir his punisshment restored to his mynde kyngdome with an vnfayned coÌ„uersion and trew penaÌ„ce he setteth thus forth his proclamacion ☞ Nebucadnezar the kynge vnto all peple nacions tongues thorow all the worlde dwellinge wyssheth and prayeth that your peace be eucreased I know it to be my dewtye to tell you the signes and wnderfull miracles which y e most hyghe god hath brought vpon me For his toknes are meruelouse great and ryght mighty are his miracles his kyngdome is an euerlasting kyngdom and his powr is perpetuall I Nebucadnezar happye and prosperouse in my familie and ryche in my palace did see a dreame so ferefull that my thoughtes in my bedde troubled my head greuously wherfore I sent oute a commandement that all the wyse men of Babylon shuld be brought vnto me to interprete my dreame Then were there brought before me the wysemen the soth sayers of chaldey astronimers ce vnto whom I tolde my dreame but y e interpretacion therof thei cold not tell me vntill at last there came daniel vnto me whose name is Balthasar aftir the name of my god which daniel hathe the spirit of the most holy god and vnto him I tolde my dream saynge Balthasar cheif master of the wyse men astronimers all in whom I knowe to be the spirit of the most holy god and that ther is no secrete mysterye hidde from the tell me my drame what it signifieth For this was my dreame in my bedde I did see a tree vpoÌ„ the middis of the erthe whiche was fayer and highe The tre was great and stronge so high that it reched vnto y e heuen â–ª and might be sene to the farthest parris â—â— al the erthe â— branches were fayer lusty to beholde 〈…〉 frute so plentuouse that it was meat sufficient for all thinges vnder it as it were in a plesant shadewe there dwelt the wylde beastes and the birdes nesiled in 〈…〉 branches and all things ly uinge were fed of that tree And whyls in my dreame I behelde it lo there came downe from heuen in great spede an holy aungell crying lowde and spekinge thus kutte downe the tree and loppe of 〈…〉 bowes smyte of 〈…〉 branches and skatere away â— frute and let the beastes
vs helpe for vayne is the helpe of men but also god alwais before y e reueling of his worde to confounde the wysemen of the worlde Wherfore y e king callinge daniel to interprete his dreame coÌ„mendeth him first of his name of his spirit of his pastorall office of his coninge and lerning that thus the doctryne of y e â—â—â—theÌ„ might be asshamed the worde of god florisshe in his kingdom â—â— miche said of y e narracion of his dreame of the vocacion of daniel to expownd Nowe let vs heare daniel declaring his dreame and calling the king to repentance ☞ Then Daniel called Belthasar being amased spake not almost of an howrâ— he was so astonned that the kynge began to awake him oute of his trowblous cogitacions and heuye mynde sayinge Belthasar let not my dreame nor the interpretacion therof in any wyse trouble or hurte the. Vnto whom Belthasar answer â— sayinge Ah my lorde and kynge This dreame come vpon thyne enimies and the interpretacion therof vpon thyne aduersaryes The tree sene of the so grete so hyghe â–ª c. it is euen thou thyself ah kynge so greate and mightye â–ª that thy hyghe maieste attayneth to the heuens and thyne imperye vnto the farthest costes of the erth And as towching him oh kynge whom thou didst see a watcher an holy one flying downe from heuen crying kut downe the tree and destroye it permitting the stok with the rotes to stand still in the grownde the same in cheynes to go graze vpon the felde and to lye vnder y e dewe rayne from a boue coÌ„man ding him to eate w t the beast is tyll his 7. tymes be past this is oh king the interpretacion sentence of the most hyghest decreed agaynst y e my lorde kyng Men shall cast y e forth to dwell with the best is of the felde suffring the to eate fede w t their oxen and thou shalt lye wett vnder the skye tyll thy seuen tymes be past that thou shuldst knowe the most hyghe god to be kynge and ruler ouer all the realmes of mortall men and to geue them to whom he willeth But what signifieth the stok with his rotes to remain in the grounde veryly that thy kyngdom â–ª shall stande to thyself to enioye it so long as thou shalt aknowl e the god of heauen to be lorde king ouer it Wherfore oh my king let my counsell please the allowe it redeme thy synnes w t ryghtwysenes thyne iniquities with iust doing to the poor afflicted so that thy felicite may be prolonged Daniel was of a more feruent faithfuller spirit towerde his kynge then be now a dayes these flaterers so nyghe theÌ„ in fauour feding their affectis For he so loued him that he wolde tell him y e trwth were it neuer so odiouse bitter â–ª displeasaunt â–ª vnto him But in that he stayed so longe ere he spake he declareth his prudence both because he wold not seme rasshe also lest he shuld apere to reioyse of the king is misfortune For albeit he was now with his countrymen in captiuite yet wolde he be faithfull to the king and honour him iustly yea although he knew how tender and delicate be princes â—ares corrupt with the gloriouse glaueringe of flaterers and therfore the soner exasperated with sharpe and heuey tydings The astonned slaknes of daniel caused the kinge to be the gredier of the trewth which also seing the prophet to be so trou bled in himself as one not gladly willing to test him of siche heuines was the more desyerouse to heare it and to haue his counsell For the kinge perceyued some waighty thing to be signified against himself For where the diuine iugemeÌ„ts so feare an innocent prophete miche more shuld they be terrible to a wyked king But yet the goodnes and iâ—ntelnes of â— kinge apereth againe in that he animateth the prophete exhortinge him to tell it whatsoeuer the dreame be pardoninge him whatsoeuer he shall saye But daniel elegantly and wysely first mitigateth y e mater praying that these mischances signifyed might fall vpon the kyngs enimies By which wordis he nether speaketh agaynst gods will nor yet dissembleth but shewth himself to be heuye for the kings misfortune declaring himself to be the kynges frende or els he shulde haue wysshed euyll to himself As though he shuld haue spoken playnly for that I hold my peace so long thinke not that I dowte of your dreame but because I perceiue it to be a fearfull vision I pray god that it fall not vpon you Daniel in telling the dreame digesteth it goodly into thre partes first declaring the felicite and prosperite of the kynge Secondarily his punisshment Thirdly his repentance First he telleth him that the tree so great and hygh with all hir beuty birdis beastes and frutes c. signifieth the kynge Nebucadnezar for that god had subdewed to him all other realmes wherof before he was called the golden head and that not onely for his ample power but also for his hyghe arrogancye and pryde attributing to himselfe in his securite the glorye of god whose imperye is ouer heuen and y e vniuersall erth He also magnified himselfe the more for his often victories For he was the Monarch of the worlde And his name was fered ouer all The fayer branches of it are his myghty nobles and princes The plentuouse frutes signified his yerely rentes and giftis w c his subiectes and all nacions willingly brought him By the birdes nesiled in the branches were signified his hygh lerned wyse men sothe sayers c. taken as spirituall men being of counsell with his goddis to bringe to the kynge their oracles answers from them for this belly brode delyghteth yet to sitte and nesile a loft in their â—asy plesant nestis By the beastis lyinge vnder the tree be signifyed the subiectes and comons lyuing quietly vnder his lawes defended by the kynges power and as it were vnder his winges And as this goodly myghty tree fedde defended all these creatures so ought the godly kynges as I say sayth to be the nources and feders of their subiectes seing them vertuously brought vp in gods lawes defending the innoceÌ„t pore afflicted with iniuryes and punisshinge the malefactours For it is their office not onely to defende the publyk peace but also punisshe y e malefactours and preserue and promote the godly lerned and to take charge lyke a father and mother ouer the churche of criste seing it taught gods worde faithfully and purely quenching idolatry and suppressinge all supersticiouse rytes c. and tradicions of men Hitherto pertayne all the places concerning Magistrates which kings and prin ces ought to know for the good workis of kynges and princes are to do their office expressed in the scripture Also the comoÌ„ peple and subiectes signified by the lyuely fowles and beastes fedde out of y e tree their
enimies in the most ample and mightiest Monarchie but by the benefit of God Ieremy confirming the same saying That nacion and kingdom that wil not serue Nebucadne shall be visited with swerde pestilence famyn This was called the golden head because that as it was the best gouerned with all cyuile iustice equite vnto this daye so did the king Nebucad raigne most victoriouse more then 40. yeres and being olde left his kingdom to his neuye as Ieremy prophecied whiche felicite to haue had not hapened to the other 3. kingdoÌ„s Daniel here aftir testifieth assigning to y e persik realme 3. orders of tethe To the Macedoni â–ª Monarchie 4. head is and 10 â–ª hornes to the Roman empire This goldeÌ„ head had but 3 kinges in daniels tyme For Nebucadnezar raigned 45 yeres â–ª his sone Euismerodach 23 and Beltthalat 3 yeres For from this last hogge was the babyloni monarch translated vnto the persis as ye shall see in the 5 chap. Aftir this there shall spring forth a nother kingdom vpon the erthe lesse then thyne This was the Persy Monarchie and the Medis empyre signifyed by the syluer breste and armes when this monarchie of the Medis and persies begane we shal shewe it in the 5 chapter How it was gouerned ye shal see in the 6 cap. aÌ„d in the eleuenth how longe it endured ☞ And then shal ther be the thirde Monarchie called the brasen empyre whiche shall be ouer the vniuersal worlde This is the monarchye of great Alexander of his mighty coÌ„federed successours signified by the brason belly and soyncs the begining of this kingdom ye see it here in the. 2. ca the middis in the. 7 8. the ende Daniel prophecieth in the eleuenth ¶ But the fowrth king doÌ„ shal be as stroÌ„g as harde as for it shall lyke make softe breke tame all other king domo And wÌ„here thou didst see the feete and toes partely erth â—n and parte it signifieth the kingdom to be diuided nethelesse yet shal it retaine some what of the ferme fastnes of as it were vnder y e sole of his fote as thou didste see the miyt with pot ba erthe And because the toes were parte aÌ„d parte ba erthe this empyre shal be partely stronge and partely frayle and weak And where thou didst see the miyt with ba erth it signifieth these diuided kigdoms to be ioyned togither emong themselues and confedered by bloude in mariages but yet shall not one agre long with a noÌ„ther their confederacies shall not stonde nor holde no more then may be mixed and welled togither with ba erthe This fowerth Monarchie is the Romane empyre thus descrybed more at large then the other thre because it was in the beginnynge more strong valeaunter and harder vntyll by Mahumets religion and the Popes Antichristen crafte it was diuided dispersed minisshed and dekayed as ye see it this daye brought vnto his potba erthen frayle feble feet euen the last kyngdome to be destroyed partely by intestyne ciuile warre emonge themselues and thus the maye made partely by the Turke and at last by the stonne sinyten oute of the hyll which is by the kyngdom of Christes Gospell preched which worde proceded oute of the mounte Sion and oute of Hierusalem euen now euery daye out of the very trwe churche of Christ dayly wryting and preching this foundacion stone Christ purely frely and faythfully Daniel diuideth this descripcion into thre expresse signes First he saith in his feete and toes of and erth there shall remaine as it were vnder the sole some ferme fastenes of Which signifieth the Romane empyre although it be diuided and dispersed into Germanye Englande Spayne France and Turkye c. into other Monarchies yet shall these Monarchies holde as long as they may the nature of vnder the vse and ministracion of the Romane lawes called the ciuile or emprowrs lawes Secondarily he sayth these fete and toes partly 〈…〉 and partely erthen to signifie the Ro mane empire after his firste strengthe to be made feble and weake which may be proued by the examples of some mygthy and inuicte emprowrs and of other weake and ouerthrone Thirdly he sayth They shal be mixt together but yet shal they not cleaue to nomore then may be welled together with a potsherd And this signifieth as hath the text They shall seke confederacions and affinities by bloude consanguinitie in maryages and all in vayne As ye se it for albeit em and kynges haue ioyned together in maryages with theyr daughters and sonnes yea and with holy sacred othes in lege the hoost broken and diuided betwixt them yet hath one inuaded and destroyd other They shal be confedered to make a newe and all one Monarchye but all in vayne for this is the last empire to be destroyed at the last daye is yet in destroyinge for resistyng persecutynge Gods worde whether it be the seculare or Ecclesiasti particulare or vniuersall empire or kyngdome ☞ For in the tyme of these kynges the God of heuen shal set vp a kyngdom which shall neuer be destroyed nether shall this kyngdome be delyuered vnto any other peple which kyngdom Monarchye shall destroye and make an ende of all the other empires and kyngdoms but it self shall stand for euer as thou sawest the stonne smyten out from the hil without handis breking into poulder the brasse test erth syluer golde Whylis yet these kingdoÌ„s endured but yet translated into the Romane Monarchie shall Christes kyngdom be begune vpon erth For the em Augustus in the tyme of ChristÌ„es byrth described the hole worlde as Luke wryteth The God of heauen to set vp fast this kyngdom is Christ by his worde and spirit of God to raigne as himself before Pilate confessed saing My kyngdom is not of this worlde for as Dauid in the. 2. Psal. so doth Dan. Promise here Christis kyngdom to come to be a spirituall kyngdoÌ„ This kyngdom standing vpon the preching doctrine of Christes gospell shall neuer be destroyed although these Monarches cruelly burne and destroye the prechers and professours of the worde but as Christ is eternall so shall his worde be euer and all that beleue it lyue euerlastingly For the worde of God sayth I say standeth for euer and shal be preched and wryten vnto the last daye And all the kyngdome of the worlde which resiste and persecute Christes kyngdome which is his worde preched and his churche the spirit of God shall breake them to powlder when he shall reproue and conuince them of syne of ryghtwysnes and of iugement For where be nowe all the sewers at they not in hell with all the deuyllis And where is the Gospell It lyueth raigneth in heueÌ„ w t Christ here in his faythfull at last syke a consuminge fyer to deuoure oure enimyes according to the Psal. 110. And as towching the hyll out of which the stonne was out
smyten without handes It signifieth Christ to be sent and borne out of the trybe of Iuda which had theyr situacion on the mouÌ„te Sion in Hierusalem where out was sent the lawe and Gospell and all without any humane power or counsell but predestined and promised without the sead of man to be borne of Marie the virgen But this stonne to be reproued and reiected of the buylders the. 118. Psal. declareth it We will not this man to raigne ouer vs sayd the Pharisais Wherfore he shall bringe glytering hypocrites with theyr golde syluer latyne and potte erth into duste by the preching of his Gospell whilis yet the sonne shyneth and in the laste daye slaye them with the breath of his mouthe This kyngdom of Christ shall go thorow all the worlde when the of the gospell shal be blowne a brode into euery lande as ye haue sene it almost these 28. yeares past And thus hath the myghty great God shewed the o kynge what is to come For certain is this dreame and trwe is the interpretacion ther of c. As Daniel was certain the dreame and interpretacion therof to be of God so ought euery precher teacher and wryter to be sewer theyr doctryne to be of God as Peter sayth If any man speake let him be sewer to speake the wordes of God When Daniel had thus interpreted the kynges dreame he honored and reuerenced him with gyftes promotinge him and his felowes into hyghe offices techynge all kynges to be the nources of the Gospell and as the holy ghost teacheth them by sainct Paul to geue vnto the trwe prechers double honour that is to saye theyr dewe reuereÌ„ce and a lyuing competent This facte of the kynge confoated miche the churche of the Iewes al be it they were in captiuite to see theyr Prophetes good men so reuerently lyberally entreated of the kynge It was also a waye conueniente for the worde of God to be receyued of the Babylonites ☞ The kynge Nebucadne â—â—â— made a great golden ymage 60. cubits hygh and 6. cubits brode which he dyd set vp in the most pleasant felde of Babylon c. And whoso woldnot worshyp the ymage shuld be casten into an hotte ouen c. This chap. conteineth the contencion of the trewe and false religion at this ymage which perchaunce the kynge made therby to honour and geue thankis to God for the reuelacion of his dreame As yet do we worship God and saintes by and at ymages First of all ye se an example of the kynge setting vp a false worship of God against the first 2. commandements how it is confirmed by the kynges autorite described of the preciouse decent orned ymage of the amenâ—te pleasancy of the place of the solempne dedicacion of the crueltye of the kynges proclamacion of the multitude of the ydolaters of all the which lyke circuÌ„stances ye se lyke ydolatrye set vp confirmed this daye For this false worship without against Goddis holy precepts god threateneth both to the makers and worshippers destruccion damnacion saying He shall not be innoceÌ„t whoso abuseth my name for I will viset the wyked nes of soche fathers in theyr chyldren into the thyrde fourth generacion And God not onely in the kyng but also in his posterite in the most terrible wyse to haue grenously punisshed this synne â–ª Daniel and the story which is the lyght of tymes be playne wytnesses ☞ And then the Chaldeis accused the Iewes before the kyng saying Oh kyng eternally moughtye lyue There be here certayne Iewes which wilnot obey your commandement nor worship your Gods nor yet youre golden ymage c. Here is declared the enuie of ydolaters against the trwe worshippers of God what punisshment abydeth false witnesses false accusers Dauid in psalm 101. abhorreth soche false accusers false tale bringers into the kynges cares and the wrath of God shall they neuer escap Let vs therfore beleue as our Credo techeth vs praye as christ taught vs lest thorow vnbeleyf in betrayinge false accusinge falser witnes bering we digge vp a pyt for our selues therin to be destroyed ps 7. Then was Nebucadnezar angry and in a furye coÌ„manded Sedrach Mesach Abednego to be brought before him This is the descripcion of a wyked and iniust and it conteineth the example of a tyraunt not onely defending the vngodly worship papistry and false religion with swerde and fyer but also with a blasphemouse mouthe preferring and extollynge his owne power aboue Goddis Thus do all tyraunts defende vngodly worshippings and false religion against the doctrine of the lawe and Gospell as witnesseth the. 2. Psal. It is trwly a damnable synne to defende ydolatry and supersticion and synfull ceremonies rites tradicions c. with torments and to saye as here sayth the kynge what God can delyuer you out of my handis vnto this perteyneth the example of Sennacherib vnto whom also blasphemynge God sayd I shall put a ring thorow thy nose Gods wille is douteles by this example to feare tyraunts from blasphemyes and vniust iugemeÌ„t What kynge therfore so euer will not synne as dyd Nebucadnezar nor perisshe with Sennacherib let him not be mynded nor speake nor do against God nor his worde but beleue his worde and praye the lordis prayer gouerne as Dauid techeth him Psal. 101. lyue aftir y e Psal. 33. Aftâ—r the king had so proudly asked them What god might delyuer them from his hande ☞ Sedrach Mesach and Abednego answerd Nebucadnezar saynge We study not grately to answere the to this questioÌ„ whether owr god whom we worship be able to delyuer vs out of this burninge ouen and whether hewill delyuer vs out of thy hande or no. But this we wolde the oh kynge to knowe that as for thy gods we wilnot worship nor yet bowe to the golden ymage set vp of the. Here be we taught to confesse constantly the worde of God to kepe the first commandemeÌ„t and to refute and thrust from vs all blasphemye shuld we dye therfore Trewth it is that it is all one thynge not to defende the trewth and to denye the trewth Whoso confesseth me before men sayth Christ I shall confesse him before my father in heauen and whoso denyeth me before men I will denye him before my father and all the angels in heuen Let men beware how they dissemble with the trewth in this worlde lest in soche an vngodly securite they pluke the synne of the holy ghost into theyr bosoms These holy men flater not the kynge at first to catche his beneuolence as dyd his wyse sothe sayers the preistes with this salutacion Rex eternum viue Oh kyng euer mought you lyue But frely confesse they the kynge to his face to be vnworthey any answer for that his question contayned a manifest blasphemye supposynge the very God almyghty not able to delyuer these thre men out of his
handis And therfore they passed not to answer him but thus playnely they sayd Albe it we know not whether God will delyuer vs out of the fornace yet we be sewer that he is myghty enough to do it and yf it be his will he shall do it into whose handis we humbly committe oure selues praying his will to be done with vs vnto his glorye But for all thy fyerye threathenings and fyerce coÌ„minacions will we not transgresse Gods firste and second commandemeÌ„ts For we be sewer by oure fayth that God whom we worship may delyuer vs oute of thy handis and preserue vs in the myddes of the flamynge hotte ouen To worship God is the first precept euen to beleue him to be oure God and to haue no strange Gods in his syght that is to heare the gospell to beleue it with herte to confesse God with mouthe Which worship Paul layeth â—as the foundacion of all ryghtwysnes and saluacion sayinge Nyghe is the worde vnto the euen in thy mouthe and herte and this is the worde of fayth which we preche for fayth in oure herte iustifyeth and the confession with oure mouthe bringeth saluacion Wherfore when they sayd we haue God whom we worship they dyd not onely acknowleg him to be theyr very God which sayth Where and when soeuer thou shalt remember my name there shall I come to the but also they affirmed themselues rather to dye then to renye theyr very God to fall downe before y e false ydoll of the Babylonites with any reuerent behauior But here myght these thre holy men haue 〈…〉 well auoided the kynges tyrannye escaped the perill of theyr burnyng and not offended theyr consciences but pleased god had they 〈◊〉 bene taught as some Bisshops nowe teache men That is to knele downe and kysse ymages as they teache vs to crepe to the crosse and kysse it without any godly worship not transgressing the first nor seconde commandements Here lo they wanted oure Bisshops doctryne here they wanted lo a lytle of the examiner of the hunting of the foxes highe diuinite for aftir his doctryne thei might haue kneled downe to Nebucadnezars golden image yea haue kissed his fect to with a certayn vtwarde reuereÌ„t behauiour honouring god nethelesse in spirit so that in onely kneling and kissing as saith y e reskewer aud uerer of the Romishe foxe ther caÌ„ be no idolatry ywisse daniel was greatly ouersene that he taught not his felows this glose in theirs so present a perel But herâ— as god had beter taught theÌ„ and vs to beware abhorte images not to faldowne before theÌ„ vnder any colour of any certain reuerent behauiour as owr idolaâ— yet teache vs euen so said thei we haue god whom we worship And the diuyne oracle sayd to Elias I haue lefte me 7000. meÌ„ which haue not bowed their knees to the ymage of Baal nor kissed it Frome the geuinge forth of this precepte Thou shalt not engraue nor make y e any ymage or similitude of any thinge vpon erthe or in heuen ce vnto the tyme that ymages of sayntis in heuen were made and set in our chirches there were morethen 2000. yeres al this loÌ„ge whyle were there many holy fathers â–ª prophetes and goodmen whiche were seynts in heuen and yet nether were there ymages made nor any mane so hardy as to geue them our bisshops reuerent behauiour in knelinge downe before them Forall this longe tyme owr holy fathers so vnderstode the precepte that thei wolde suffer noman to make any sayntis Image in all y e londe of Iuda so farre of were theias to set vp any in their temple vntill by the deuilish dryft of the bisshops that heithen Antichristen Antiochus and aftir warde herode that cursed caligula did set vp therein that ab hominable signe of the de struccion of it off all their comon weale neuer to be repayered God taught vs to auoid al the occasions of idolatry as eueÌ„ the very making of ymages no not to beholde them knowing the maker to be lyke vnto them bothe ymage ymage maker to be coÌ„founded And miche more excecrable is it to serue or worship theÌ„ with any euerent behauiour ether by adoracion â—rostracion knelyng or kissing as ye see it Exodi 20. 23. No not to worship god by â—hem nor before them nor in the places â—here they stode but he commandeth to â—reke them al to poulder and to prophane â—heir places tabernacles euen to make â—hem lothely abominable Wel knewe â—aron the Israelits that their ymage â—ade was not god and yet were thei gre uosly punisshed for that reuerent behauior committed before it For ye shall make ye no image saith the lorde nor engraue non nor set vp non no not somiche as a stonne to helpe your memory or imaginacion of any saint to th entent ye shuld do by it at it or befor it any externe reuereÌ„t behauior Albeit I knowe how wykedly some papistis wrest and falsifye this text to thrustout the playne seconde commandement of god out of his own proper place Ashamed therfore be thei al that serue images with their reuerent behauior glorye in their gods of tre stonne WheÌ„ the lorde spake to his peple geuing them his precepts out of the middis of the fyer he gaue theÌ„ the hearing of his voice but no similitude of him wold he suffer them to see lest thei shuld haue sinned in making theÌ„ any lykenes of any thing ether vpon erthe or in heueÌ„ And in their altare makinge he forbode it vtterly any instrument of to be set the stones and al was to auoid the occasioÌ„ of any image to be made in gods chirche Thou shalt not plaÌ„t the any groue of trees nighe the altare of the lorde Nether set any ymage which thy lorde god hateth The onely makinge of ymages be execrable a cur sed Deut. 26. yea what soeuer is offred oâ— geuen to images saith Paul it is offred and geuen to diuils but the reskewer of the Romissh foye techeth men to offerâ— to geue a reuerent behauiour to images ergo he techeth them to offer to geue reuerent behauior to the deuil Euery vtwarde reuerent behauiour is a token of an inwarde worship reuerence of the same thing where vnto thou knelest as is the prostracion before thy pareÌ„ts or kyng asigne of thy inwarde loue obedieÌ„ce and worship to the morels thou art but a dissembler wherfore when thou geuest any vtwarde reuerence to an image thou shewest thy self with inwarde worship to reuerence y e same For the signe the thing signified be correlatyues one answering the tother or els must it be but a false and a dissynbling signe whiche these papistis so stoughtly defende with fyer faâ—â—â— here ye see whyther thierown wyked doctryne hathe brought theÌ„ Neuer wil that innated malice roted enuy of their fathers the pharisets
of the name of god For to worship god to faldown before an image with any reuerent behauiowr ar so contrarye that no man may do them bothe be saued The king therfore coÌ„fesseth his synne before all his hole realme the more clerely and effectuously in that his commandement was spred so farre and yet dureth vnto the worldes ende It is a token of trwe repentance when so noble and mighty a prince is not asshamed openly to confesse his synne Nowe the kinge lerneth to honour god without images in spirit and verite Nowe let vs coÌ„pare the fygure with the trwthe Cryste is the auÌ„gel in the middis of the fyer here present with vs in the middis of our tribulacioÌ„s The worlde is that hotte fornaceful of affliccions kindled agenst y e godly where in we be nowe proued tryed Cryst was sent to be partaker of owr tribulacions by whose strypes sufferinge we be healed These 3. yonge menis faith was so great that it changed y e kinges commandement it turned his hert it delyuered their bodyes from the fyer of this faith sayth Paul that it quencheth fyer it ouer cometh kingdoÌ„s This faith wilnot knele to any image nor crepe to any crosse but onely to lyning god in heuen Now is not the kinge a shamed to cancell and teuoke his former wyked precepte ayenste all the persi and babyloni lawes for he fered god more then men he wolde confownd himself to exalt and glorifye god almighty Let all princes take hede howe thei suffer images to staÌ„d in places where men worship especially where hitherto idolatrye hathe ben committed lest thei prouoke y e turke y e minister of gods wrathe te destroye theÌ„ It is the office of kinges to take awaye images y t occasion of blasphemy and idolatrye to punisshe the spekers and doers or wryters for the reuereÌ„t behauiour and worshiping of them and to maintain the prechers techers wryters ayenst their popisshe idols the bisshops Nowe to holde y e hole chapter in mynde haue it here digested into 9. places with the declaracioÌ„ of theÌ„ aftir Philip. melan The first place is an example of the blynde boldenes of men institutyng newe worshipings seruice religions and honours for God withoute his worde which all God damneth by this miracle The second is a doctryne that sich vngodly image seruyce and false worshippings it behoueth to reprehende and to dye rather then to obeye them Thirdly Gods commandment must be preferred before all menis precepts powers actes lawes yea and aboue the comon peace and tranquilite of our lyues Fowerthly Blasphemye ought to be refuted as is here refuted the kings question saying What god may delyuer you fro my hande Fiftly What maner faith it ought to be of bodely delyuerance that is to with this condicion If it so please god And of the difference of the promises some corporall promises haue the condicion and some haue it not The sixte containeth the glorificacion of the godly contrary to the blasphemye of the wyked and the punisshmeÌ„t of the vngodly namely of them that be the ministers of other menis fury The. 7. is a testimonie that in their perels god sendeth his aungels to the faithfull The hath the conuersion of the kynge folowinge at the preachinge and glorifying of the godly At last The proclamacion techeth it to pertaine to princes to prohibit and punisshe blasphemyes let them alone blynde as they be euen y e blynde leaders of the blynde For the. 4. The kynge not onely coÌ„mandeth an vtwarde reuerent behauior to be geuen to the image but he addeth also a manifest blasphemy wherby he wolde vsurpe to himself a powr aboue godâ—â— As in altymes haue the tyrants derided the godly whyls they pacieÌ„tly waited for gods helpe For ether be they Epicuris belly bestis or els thinke they themselues the spirituall headis ouer the peple of god to coÌ„pest them by violence to beleue what they lyste as are y e popes cardinals bisshops God often tymes by clere examples and bodely delyuerances chalengeth to himself the glorye of his owne name as in y e 4. of the kyngs 19. of Sennecherib sayinge Thou hasi ben wode and in a fuâ—y against me thy pryde is ascended vnto myne eares But aftir siche skorning and derisions with blasphemyes of god as ye se it of criste intyme of his passion a noÌ„ there folowe erthe quakis eclypses derkenesscs at none dayes Be not nowe the kings of the erthe committed one against another as it were shaking all the erthe with bataill and blodye warre And is ther not derke ignorance of the trowth in some of theyr hertis in the middis of the clere lyght of the gospell now spred ouer all in euery tongue Euen the naturall dome creatures shall testifye as did the erth the sonne the rockis c. and shewe god to before agreued and to abhorre the blasphemies of their maker And euen lyke bengeance is lyke now to folowe lyke derisions and blasphemies of god and of his worde The very godly cannot dissemble at siche blasphemies but openly refute and rebuke them saying Ther is oure god in heuen whoÌ„ we worship which is mighty to delyuer vs. In expresse wordis they saye Whom we worship to signify themselues to preche and pronounce him to be the very onely god which had delyuered them and this to be his worde and the same to be his worship and religion which the iewes had commanding them not to falldowne before any image nor to geue them any reuerent behauiour Wherby ye se god not to be reuerently worshiped nor aknowledged but in and by the same worde which himself geueth vs and siche reuerent behauiours before images which haue not his worde for them but playne coÌ„trary against them to be abhorred as crystand Paus teche vs Math. 15. Rom. 14. 1. The fift place techeth vs to seke out the promises of God and to consyder the nature of fayth how we shuld abyde and depende vpon God for our delyuerrance For the text openly preâ—heth and prayseth the fayth of siche aknowlegers for the promises require that we beleue that god both may and will helpe vs. But as concerning his will ther is in some thinges a condicion to be added as in corporall delyuerances and bodely preseruacions Helpe vs lorde geue me helthe of body delyuer me out of daunger fro my enemies yf it be thy will But the promise of grace and remission of synnes for cristes dethes sake expressed onely requireth that the asker beleueth it to be geuen him with out any condicion of his owne merits or fulfilling of the lawe as some men yet dreame For in the remission of synnes and in the imputacion of rightwysnes and syfe eternall god hath expressed his will to be asked without any condicion As hath the text Euery one that beleueth in the sonne hath lyfe euerlasting Wherfore the effect of Cristis
birdes flye their wayes from it but the stok with the rotis thereof leaue still in the grownde with chayne 's of 〈…〉 brasse so tyed that he may go and graze in the wylde felde and ly down vnder the dewe or rayne of the heuens eating the moyste grasse with the brute beastes and let the humane or manis reason be taken from him brute beastis senses be geuen him vntil the course of seuen tymes be passed ouer him And this thing was dectâ—ed by the sentence of these spedy watchers in the counsell of these holy messagers from heuen that al men lyuinge shuld knowe that y e most highest must so rule raigne in the kingdom and empyre of any mortal men that to whom he lyste to geue it theâ— shal raigne in it and if he lyst he will lyfte vp there vnto the moste abiecte and vileste man This dream I kynge Nebucadnezar did see and thou Belthasar tell me what it meaneth for all my wyse men cannot interprete it to me Thou cannest for thou arte endewed with the spirit of the holy goddis Danielis doctryne had confounded the wysedom of all the kinges spiritualtye therfore thei enuyed daniel and all the iâ—wes so gretely and kept the kynge thus long from this so godly an open coÌ„fession and general pistle sent forth declaringe his faith and repentaÌ„ce This pistle sheweth howe secure prowed negligent he was in his prosperite Into whiche securite negligeÌ„ce pryde it is to be thought that his enchaunters sothe sayers spiri tual wysemen had casten him for feare he shuld haue left his olde false religion Now therfore the merciful god at last whiche hathe kinges hertis in his hand had cast him into a nother fereful dreame wher vpon he was thus moued to spredeforth the glorye of god his owne penitent coÌ„uersion First the kinge confesseth his faithe then he sheweth the miracles of the. 3. former chapters affirming no god able to do these miracles but onely y e god of daniel and at last he concludeth the kingdoÌ„ of cryste as it is in the. 2. ca. to abyde for euer god to be the changer of kingdoms constitutor of kings And here note diligently Securite to be the companion of welthines which securite casteth downe the kinge hedlong into y e forgeting of god so that he was become negligent prowde in conclusion lyke a brute beaste As saith the Psal. Man when he was in honour he vnderstode it not wherfore he degenereth into beastly nes In this state ah lasse for pite lye many noble men of which securite saith dauid when I was in prosperite then I thought neuer to haue fallen But y e serchâ—r â–ª 〈…〉 of sich vngodly securite welthy men y e visitour of wykednes cannot long suffersiche sewer negligent prowde weal persons to continewe as the scripture testifieth Let al princes beware how thei stande in longe prosperite and trust delyght to miche in the same I was in my howse said Nebucadne 〈…〉 as happye pro sperouse and welthei as any man althin gis succedinge to my desyer myne enimies all suppressed no where any man so hardy as to make any sedicion I had ryches aboundaÌ„tly all men fered and reuerenced me as their moste mig hty kinge I had my helthe of bodye me thought I was wyse and prudent And to be breif I had all things as victories c. at my com mandement But yet knew I not how gre uouse a fall and heuy a chaunce stode at my dore how nighe was the axe y e tree how frayle and brytle is securite welthenes to mortall men wherof god so affrayde me w t so terrible a dreame that all things beganne to be to me suspecte ferefull vnsauory redye to fall fro me And the greatest feare of all was of some sodeÌ„ mischaunce now hanging ouer my heade redye to supresse me Lo here we se the felicite of man in this worlde whiche be it neuer so hyghe and great yet in a momeÌ„t maye it be fallen awaye yea euen a dreame lo maytarye and turne siche felicite bak ayen in the middis of hir course Sew erly the scâ—ipture aboundeth with examples teching vs ali present and longe felicite to be grettly suspect What a pleasaunt fertyle country did lot â–ª chose him self in Sodoma he dwelt there long pleasantly but with what perell at last escaped he Dauid had goteÌ„ him at last great quietnes sittinge at home was he not anon an aduouterer yea and in that welthey securite withe the great displesure prouoking of gods wrathe did he nowm ber his peple The riche man in the gospell promising himself so long lyfe quietnes harde anon Oh fole this nighte shal thei take thy lyfe from the. And the peple of Israell as oft as thei wexed weal and fatte as saith the song of Moses were disated so ofte did thei kik ayenst forsake and forget their lorde god Also y e chirche being vnder the tyrannouse emâ—… was the holyer but aftir the fauour of constantyne and other crysten emâ—… it degenered miche from hir first beutye into a deceitfull deuillesshe defor mite And who was happier then adam in Paradise and yet he stode not there long Haue not men reputed most holy ben syn ners yisse and euen the wysest haue ben deceyued and the moste strongeste haue had a fall Wherfore right wyse is y e counsel of the apostle saying he that stondeth take hede he fall not Note therfore howe playnly y e kinge here describeth his owne arrogaÌ„cye saynge I kinge Nebucad was blessed happye c. he saith not the god of heuen made me thus happye and so ful of prosperite and welthe but I was happye quiete riche victoriouse sewer c. and all thorowe my â–ª owne wisdome prudence policye But when god as saith dauid had hidden his face from him he was a fraide God hid his face from this sewer negligent and prowde kinge for that he trusted more in his owne then in the kingdom of god And as dauid was iuged of god and rebuked by Nathan eueÌ„ so by this dreame was Nebucadnezar iuged of god and of daniel by the interpretacion therof corrected and called to repentaÌ„ce lest he shuld haue ben condempned with the worlde Troble punisshment and persecucion â–ª begyne at the howse of god Wherfore god by this dreame not onely correcteth and punissheth this king but also coÌ„pelleth him to serchout to knowe y e meaning of his dreame But he synned gretely in that he firste in the beginning askid not counsell at the seruant of god but at the manciples of the deuil Clere is the testimony of dauid sayng oh lorde I call thy testimonies into my counsell wherfore when y e wyse of y e worlde could not interprete these dreames and daniel coulde do it it is signified not onely the same to be trewe lorde bringe thou to
synnes with rightuousnes Of the which the defenders of their merits and aduersaries to faith iustifying can take no holde as they seme to themself For the very rightwisnes or forme of rightwyse making before god is onely of faith wherby oure synnes be sorgeuen of y e which faith trew almose and workis of mercy procede as doth the light from the sonne and heat out of the fyer Synnes be redemed before god in the rightwysenes of faith And they be redemed before men in the rightwysenes of the lawe of good workis of mercye as ye se here the almose to the pore to folowe at the redeming and remission of synnes before god in the rightwysenes of faith So that the kyngs iust dealing his mercy compassion of the pore were the testimonies of his repentance iustificacion by faith This counsell of daniel coÌ„taineth the hole lawe gospell First to know our synnes by y e lawe then to repente and by faith to be absolued of which all as out of the tree ther procede y e frutes of repentance faith that is the workis of loue and mercye to the pore afflicted This counsell of daniel geuen to the kyng declareth God straightly to require of the kyngs and princes not onely the obedience of his ten commandemeÌ„ts but also princely iustice that is the diligent cure and charge of his chirche which was then as it is nowe cruelly entreated in captiuite of menis tradicions by the chirche vnderstande his subiectes to whom the kynge 〈…〉 a publike peace and fredome quietly to heare tryst the worde of god preched And what Daniel taught his kyng the same ought all prechers to teche their kynges For danielis doctryne perteineth to all emâ—… kynges and preachers vnto the worldis ende and especially vnto this last tyme of the last Monarchye wherin the same face of y e churche apereth which then was sene ☞ Nethelesse yet came all these thinges ouer the kyng Nebucadnezar For aftir 12. monethes the kynge walkinge in his princely palace of Babylon sayd thus Is not this great and mighty Babylon which I myself haue buylded by my nowne mighty power into the glory of my maiestey a worthy bewtye for a kinges house familye Whyles the kynge was thus speking there fyldowne a voice from heauen sayinge Vnto the oh kynge Nebucadnezar it is answerde and decrede that thy kyngdome shal be taken from the thou shalt be casten out fro menis companye and with wylde beastis shalt thou lyue eatinge grasse lyke an oxe tyll thy seuen tymes be passed ouer to then tent thou shuldst knowe the moste hyghe God to gouerne and rule the kyngdome of mortall men to change and to geue them to whom he willeth And euen in the same hower was this thing so fulfilled in Nebucadnezar that fro men was he casten forth to eate grasse lyke an oxe to lye forth wette vnder the skye vntyll his heares were growne lyke y e fethers of egels and his nailes lyke the clawes of byrdes These wordes speaketh thâ— kynge of himselfe as it were spoken in the persone of another man All these thynges came to him because he corrected and fered by dreames and monisshed by Daniel yet wold he not repent and amende his lyfe Nether did it repent god of his sentence But he toke him in the middis of his vngodlynes when he thought himself most sewer welthy blowinge forth his owne gloriouse pryde his triumphes and magnificence not rendering the glorye vnto god and therfore by this voice from heauen was he thus condempned and punisshed God had taryed longe enough for his repentaÌ„ce but because he was euery daye worse and worse he printed into him the depelyer his punishment rebukinge him the more sharply But here let vs note the condicion and state of an impeniteÌ„t kynge for all his godly teachings prechings to him exhortacioÌ„s monicioÌ„s and godly bokis delyuered him by his prophetes and lerned men He walked vp and downe whiche is a token of an ydle and priuate persone he behelde his gloriouse cosily buyldings with sich wordiâ— as declared wherin stode his transitory felicite and vayne affectis Here thou seist a kyng ouer so many nacions prouinces and tongues ydely walking praysing himself as though in all his so wyde a realme there had bene no seriouse thinge for him to do How many poore afflicted persecuted good men were there oppressed was daniel and his felowes the peple of god there preching vnto him in captiuite all thinke ye well entreated Wanted the kynge at that tyme no good counsell nor lerning where stode the pore men with there causes to be hearde Whatsoeuer honest paste tymes as they call them be imagined for kyngis to recreate their spirits pressed with studye and labours for the preseruacion of their realmes defense of their pore and punisshing of malefactours yet in their passe tymes let them beware lest iustice equite and iugement be neglected as they were in this kyngis ydle deambulacion For by siche ydle securite kyngis haue fallen with Nebucadnezar into arrogancy pryde and at last into blasphemyes and so cast out of god from their realmes And especially siche noble men as haue bene endewed with great giftis prosperouse successes For when they worship their giftis their powrs strength triumphes victories their ryches c. as their strange gods then beginne they to despise the very god Whose comminacions once neglected they will themselues to be worshipped for goddis Example of Sennacherib thinking himself stronger then God Timothe of Athenes bosted himselfe openly in his oracion sayinge This victory haue I done and not fortune Great Pompeius sayd he wolde with one spurne of his fote fill all Italie And thus by siche securite fill Nebucadnezar into pryde and synned agaynste the first table trusting to miche to his owne wysedom and strength rightwyssnes policye and power of which ydolatry he fill into the breaking of the second table euen into the oppression and persecutinge of the chirche of God Also God not to maye bere nor suffere long these sewer and welthey proude contempners of his worde namely the rulers of his peple not onely by all the comminacions of god but also by the example of all kynges and princes destroyed for their securite and pryde we maye well confirme it Howe miserably was Sennacherib destroyed 〈…〉 Timothe aftir that proude sayinge nothinge prospered And howe wretchedly Pompeius that vpspurner of the erth perisshed Lucanus describeth it And how heuey was the image of this kynge Daniel here paynteth him tellinge him not onely to lese his kyngdome but also his mynde and glorye which was miche beter Further more that this example of the wrath of god not being able to bereâ— sewer and prwde kynges be not wryten for ploughe men and carters but for emâ—… and kynges to lerne them most of all to fere god when they most flourissh haue yet moo examples If god in dauid crystes father might
zele of holy Matathias the preiste of the Mach. how thei suppressed that anticrysten antiochê° thou hast the iust coÌ„mentarye of these verses Also where y e text hath that the lerned techers in the peple shall teache many It is signifyed that in that most perellouse tyme the doc tryne of the trewth shuld be meruelously purged and illustred as now the perels of this oure tyme and dispisicions of the lerned do most clerely trye and polysshe the doctryne of the verite And where he sayth Many shal be smyten downe with swerde and fyer He signifyeth and certifieth vs that the crosse must be borne of the professours of the worde as cryst tolde his apostlis And the present persecucion of this oure tyme techeth vs clerely to vnderstande this text For whan it was then spoken the spiritualtye their seculare impes had not yet made this lawe that heretiques that is to saye the trwe techers and professours of goddis worde shulde be brent But in that same persecucion thei shal be holpen of a lytle helpe And to theÌ„ many shall ioyne themselues deceitfully Of the lerned techers some shal be smyten down to be tryed proued pourged po lisshed and made whyght vntyll the last tyme. For there remayneth yet another tyme. This text blâ—wvp the trompet to animate Matathias to throdown AntiochuÌ„ He caâ—â—eth these lytle shepish flok of the godly y e lytle helpe Which without any ordinate ordinarie imperie or commande ment of y e magistratis of their owne willing desyeres ranne togyther to defende the chirche of God Euen as this daye the chirche forsaken of the bisshops and headis that shulde defende it is holpen of a fewe poore pryuate persecuted banisshed persones here and there wrytinge and techinge as the faithfull peple then folowed not the powr but y e piete of Matathias Matathias therfore was that lytle helpe with the sonnes of Mach. of whom y e aungell here prophecied Let vs therfore most dere brothern counforte and confirme oureselues with this text ayenst the out cryings and facings of some proude bisshops roring in pulpits and courtes That men must in this cause obey y e ordinarie powrs we may not preueÌ„t their pleasures in settinge forth the pure gospell we must beleue and do as y e most part say thei This dontles is yet was then the bukler of many vngodly persons to defende hold styll their false religion It is now a comon persuasion of the bisshops and their false farine to alledge their ryches their wealy lyues the most part their fauour with their princes honor prosperose successe and fayer fortunes by these to allewer the simple and worldly to their false religion And if these pestelent perswasions will not serue then dispute they with fyer fagets fetters presoninge and swerde banishment and losse of oure goodis and lyues for the defence of their idols and false doctryne And here thei paynt their whorish chirche with holy names of the spouse of cryste oure holy mother vniuersall catholik dekked with so many holy sacrameÌ„ts decent rytes and laudable ceremonies to haue the preeminence and to sit aboue all emprours and kinges And then thei contende noman so haroy as to swarue from the ordinarie powers see ye them neuer so openlâ— synfull and vngodly criminose yet â—an thei not so erre saye thei as to receyue or teache any erroniouse and false doctryne false worshipes or idolatrye For their holy mother the chirche cannot erre And thei onâ—ly haue the holy gooste with his fethers winges and tayle tâ— And it is a token of â— good mynde saye thei to wynke at their manifeste crymes and to mitigate their mischeif with a mo derate interpretacion to excuse their abominacions with the infirmities and frayltie of man And the greate menis open offences namely of their chirche must be dissembled and loked on thorow oure fingers lest in the rebukinge and in the healing of them worse inconueniences may chaunce say thei For at the steringe of errours and faultes of y e clergye discorde may be inflammed and kindled many ruynes many dilaceracions diuisions with other inconueniences may folowe say thei which will bring forth gre ter hurtis and breed worser thinges A man say thei maye not rebuke his olde fathers for euery dotage chyldish towche Also thei haue made great apologies and sewer defences for themselues concerninge these their magistrals moderacions toleracions and mitigacions to wynk at their wylie wykednes which yet forbyde that the formes and ways taken of the rulers shuld not be moued nor troubled no not although thei haue right gre te faultes These these be also the wylie flaterers by whom many emprours kinges haue ben inuited and trapped withe their holy flateringe tytles and induced by their wiked counsels and perrellons perswasion into theirowne destruccions But yet be there certain limites of these their deceitfull and subtile perswasions For let vs bere and suffer their ciuile seruitute heuey burdens let vs wynke at their imperiall proclamacions and lorde dely coÌ„mandements and suffer their ma nifolde negligence yea and their opeÌ„ faâ— sehed and tyrannye in iugemeÌ„ts And let them for theirowne worthei blindnes be styl seduced of their blynde bisshops and flatering friers let vs bere theÌ„ speaking and doing all for their priuate profits pleasurs taking awaye the peples bodies and substance but yet the glory of god of his sone Iesu Cryste must we preferre aboue al humane policies profitis pleasures and precepts and not esteme the publique peruerse concorde in false religion ayenst god his anointed more then the glory of god or owr own honours and lyues For whoso denye me saith cryste before men I shall denye him before my father in heuen And the apostles comande the precept of god to be preferred aboue the comon concorde of sinful men and to obay god rather then men And if any yea were it an aungell of heuen teache a nother gospell then himself had preched saith Paul accursed mought he be Vnto theise saings let vs adde the iugement of god setforthe in this prophecie euen to approue the lesser parte which obayth not the kinge emprors nor their bisshops in this behalfe but condempne these mainteiners of the vngodly religioÌ„ put into their headis of these bakslyden bisshops Nether be thei so smal offences perswaded and qualifyed of my lordis w c be here rebuked of god For albeit these wylie whelpis with their arrogaÌ„t article makers seke how to agre beliall with cry ste idols and the true worship in spirit thrusting the pope and cryste bothe togither into one pook yet be not these ioylie iugelinge castes worthei to be admitted thrusted in nor playd in crystis chirche in whiche place y t onely voyce of hir trwe pastor ought to be herde the onely light cryste ought to shyne whiche the eternal god by the voice of his prophets of cryste and his apostles delyuered to
fome out fyer and water fagets swerde vntyll not onely fearfuller rumors but also the turke himself be in their neckis But yet in the mean tyme it is possible ere these warres now begune 1544. in Iuly be ended that euery sowth west kin ge maye heare ferefull tydinges from the north east eche one of other And all they togyther at last shall heare ferefull tydin ges from the Turke euer redy to inuade crystendom The turke in the middis of his prosperite glory shall heare the last ferefull tydings of all euen when Cryste oriens ex alto as did zacharie saye shall come downe springinge oute of heuen to iugement But in the meane ceason see what prouisions and shiftis these anticrystis shall make mistrustinge these tydinges sayth the aungel ☞ And he shall setfast his strong castels palaces and bulworkes betwixte two seas vpon the noble holy hyll vntyll he shall come to his ende when noman shall helpe him The serpentyne sead the pope of all beastes the subtylest and fardest forecasting dreading these tydings long ago buylded him many strong castels in Rome Italy betwixt y e two seas one called mare adria ticum and the tother called TyrrhenuÌ„ Rome his cheif seat of his reste and pleasure being situated vpon the noble seuen topped holy fathers hyll But his sewerest tower of all was as he thought that by his counsels curses lawes decrees he had made his holynes and power so hygh and fast that he was exalted aboue god emprours kinges vsurping a worship aboue god there bostinge himself for gods vicare on erthe head of the vniuersall chirche hauing power both in heauen hell erth and in purgatorye that this securite and power might sitte the sewerer he made fast and ferme decrees noman so hardy payn of cursinge and burninge once to doute or dispute of his power dignite autorite or holynes He sitteth betwixt two troubles seas For noman maye come nyghe nor touche this hy dra his hygh holynes I shuld saye with gods word on any syde but he shall go tho row a troublouse sea be breÌ„t or drowned But the lorde with the brethe of his mou the shall sleye him Haue not some secula re anticrystis at these ferefull tydinges from y e northeast made themselues strong holdes and castels betwixt seas vpon some hyghe holy hyll But it is God that woundeth the head of his enimies smyteth of the hearie head toppe of them that walke in synnes God shall alto crusshe the head of the dragon in the waters The Frenche kinge lyeth betwixt the mediterrany sea and the sowthe oceane yea now he hath the Popes two hornes and the emprours swerde to defende him His hyghe hyll wherevpon he resteth is to be called the most crysten kinge Besydes these holy helpes and defences the Pope hath Gods power almighty vpon erth he hath Peter Paul in their moste hyghe indignacion and curses to thonder and lyghten vpon whom he lysteth France hath S. Dionyse with his long moris pyke The emprour hath the winges of the flying egle that flieth so hygh ouer all hercules two pilles The other popisshe princes be beres winged swift sprâ—kled panthers and be called the most mighty noblest redouted most victoriouse the Popis firste begoten sonnes c. The emprours maiestye is called of the clergy the most inuicte sacred cesar consecrated to iustice c. and puysant prince of Almayn as long as he defendeth their papisâ—rye These all haue their most stroÌ„g and mighty god Mayzim with infinite dayly misses and the perpetuall prayers of the papistis with Sancta Maria and all sayntis to praye for them Shall there any ferefull tydinges from the north east fray any of these cruell beastes yea verely if thei repent not in tyme in sak and asshes for sheding of so miche innoceÌ„t blode for the gospell and will not in tyme câ—asse persecuting and receyue the worde humbly enbracing it with thankis beleue it and defende it But how long els shall thei sitte in feare in these their own holy hylles The text sayth Not longe But they shall come to their ende And to what ende I pray you The text sayth Et non erit eis adiutor That is to saye Not withstandinge all these great seas defences towers palaces hygh holy tytles tyches men money greate gunnes yea for all their policies and studye yet in their most nede shall there not be one to helpe them No not their owne greate god Mayzim nor Marye nor not one of all the sayntis in their chirches nor in heauen maye helpe any one of these anticrystes The Iewes once at siche lyke terrible tydinges from the north east pretended and trusted to lyke defences for thei had their situacion betwixt y e west sea the floude Euphrates Their temple and cite Ierusalem were buylded pleasantly vpon that holy hyghe mount of Sion wel fortreced and turretted And when the prophete Ieremie tolde them these terrible rumors from the north east that the kinge of Babylon shulde come to destroye all Thei answerde that it was impossible for that they were the peple of God thei had his lawes decent rytes and laudable cerem and miracles for them they were circumcised and had the sealls and sacraments of his couenant the Babylonits were infidelis not y e peple of god but haithen folke and therfore presoned they the prophete Ierem. and conspired his death and diuerse other thei slewe for telling them siche tydings But yet came thei to that same ende noman helpinge them And albeit now oure false cristians and trewe anticrystis pretende the same britle buklers sayinge â—e be crystened we be gods peple redemed by cryste we serue god trewly daye nyght no where is he so richely and so prowdly serued as emonge vs we haue his sacraments and daily infinite misses wherfore if any maÌ„ tell vs of the turks incursion to destroy al cristendom we ought to kyll him as a false precher and falser prophete For God shal neuer suffer his crystened peple to be destroid of an heithen turke well The turke therfore when he shall haue this conqueste ouer all cristendom he shall also hear lyke ferefull tydings from the northe east And he shall flye to siche shiftis as now do our crysten turkes and anticristes For his great mighty palace of ByzaÌ„cie is sewerly builded alredye be twixt the aeuge seas Euxin sea And he shall thinke himself the moste mighty emprowr of Rome and conquierer of the hole worlde But yet shall he come to his ende noman helping him For aftir this fowerth Romane Monarchie there shall be no moo For here shall comeforthe the watchinge and awaitlaying roring lyoâ— out of the northe eaâ—te wode shall chalenge conuince this mighty last enimie the turke persuinge his chirche and presuming to geue the egle and to holde the Romane empire here shal this highe fleinge egle be slayâ—â—e vpon the
to setled in one certain sewer place But where so euer thei be thei call vpoÌ„ one god in the faithe of cryste flyinge ima ges misses and all heithen rites for my shepe saith crysâ—e hear my voice And if my wordis abyde in you aske what ye will it shal be geueÌ„ you This is a grete coÌ„so lacioÌ„ for vs how wyde so euer we be skatered yet to haue god in the middis of vs to hear vs to be present withe vs in his helpe almightye And therfore saithe the text In these dayes shal that mighty pri ce Michael whiche is cryste stand forthe into our defence which wordis criste oft repeteth sainge I meself wil be with you vnto the worldis ende Owr laste cheifeste assewred consolacion is that owr heuye persecucion shall not now longe dure For god nowe haa steth himself to make an ende of this worlde when anticrystis wykednes is at the rypeste and himself thinking to be in moste securite and lenger to lyue This daye of the resurreccion of owr delyuerance into lyfe eternall and the anticrystes into perpetuall dampnacion is diffined apoynted of god which daye all the chosen longe sore fore And we knowe it not to be farre of by many euident signes and coniectures expressed in the scriptures The euangelists cal led their dayes the last howr of the which howr a thousand and. 500. yeres be paste But returne we to the consolacion in the resurreccion expressed by a similitude of men sleapinge in the duste to be vpwakt To dye therfor is not els but aftir labour and wearines of bodye to go to bed sleap and so to ryse vp erly more fresh and lusti er by which vprysinge he describeth our resurreccion By sleap is vnderstanden the reste of owr bodies in our graues for owr souls sleap not but be receiued into the handis of our father in heuen blessed with cryst in the fruicion of his presence and by the rysing vp ayen in the morning is vnderstanden the resurreccion of owr dead bodyes vnto lyfe eternal owr soul is ioyned ayen to them Wherfore when we go to bed and ryse in the morning let vs remember our death resurreccioÌ„ Paul sheweth wherfore we muste ned is dye ayen wherfore we muste ned is ryse ayen Therfore do we but sleape because cryste by his deathe slewe the dethe of the beleuers and turned the same death by his re surreccion into our lyfe saying O death I wil be thy deathe The text saith And many sleapinge for Paul saith 1. Cor. 15. we shall not all sleape but all shal be chaÌ„ ged in the twinclynge of an eye For the daye and minute of the trompet blowing shal be so soâ—denly herde callinge them that then shal be left a lyue that all then present shall neuer be laid in graue to sleape And as Iob setteth the resurreccion ayenste the sorowes and pains of death so dothe daniel here for owr consolacion sette it ayenste our persecucion which did so animate the faithfull in tymes paste that thei refused the delyuerance from death of bodye for that lyfe and resurreccion to come This article of our resurreccioÌ„ Wher in we shall haue that moste ioyouse lyfe perpetuall is the moste present consolact on in this owr persecucion in these laste dayes And the greter is our counâ—orte for that we knowe it and see it now at hand And althoughe cryste saith that daye howr to be known onely to his father wil linge vs not to serche the article howr of it curiously but rather to repent amen de our lyues to awake and be redy loking euer for it wherin he shall shew himself vnto al men triumphinge with his chirche ouer ower enimies yet do the shortnes of the tymes and ages of the worlde and the rypenes of iniquite these warres and the crueltye of anticristes persecucion declare it to be at hande So that we may coniecture of the tyme and yere in ge nerall ☞ Also the techers shall shyne lyke y e brightnes of the firmament And thei w c bringe many to the knowlege of the right wyse makinge shall shyne perpetually lyke the starres Here is declared the vertew and powr of the prechers before the iugement and of their rewards of bodies and soules aftir the resurreccion These prechers be thei whiche bringeforthe the newe and olde store that is the lawe and gospell re pentance and remission by faithe onely prechinge to themselues and to other the iustificacion by onely faith in Iesu cryste Thei shall shyne not onely here as lyghtes in the middis of the euil anticrysteâ— nacion but also foreuer Nether shal thei here alone shyne as y e two great lightes of the firmament aboue them whom thei haue here taught but also as y e greater starres passe the brightnes of the lesser And what so euer these teachers here lese or suffer for their techinge thei shal bothe here and there receyue an hâ—ndred folde for it Wherfore then shuld thei be afraid or troubled The more thei here suffere for teachinge the trwthe the grea ter ioye abydethe them let vs not therfor desiste nor be afraid let vs not neglecte our office for crystis sake good crysteÌ„ brethern but speke wryte as longe as we maye But thou oh Daniel shut vp these wordis and seall vp this boke vntil the laste tyme where many shall turne it ouer be skatred abrode that the vnderstandinge and knowlege might be gretely en creased and multiplyed Nowe is it shewed whom the redinge of daniel shal profit whoÌ„ it shall not pro fite teachinge that at Isay. 8. saithe that is Seal thou vp my lawe for my disciples To shut vp the wordis and seal vp the boke is to hyde my wordis and secrets from the vngodly filthy swyne dogges that thei vnderstand them not To turne ouer the boke of daniel in owr exyle and skate ringe a brode by persecucion and so to fyn de miche knowlege is the chosen persecu ted to fynde the somme and secretis of al the scripture in Daniel diligently often studied and labored Hitherto perteine crystes wordis To you is it geueÌ„ to knâ—w the mysteries but not to them To him that hathe it shal be geuen to him that hathe no pleasure to reade daniel that knowlege he thinketh himself to haue it shal be taken from him No man can know perfectly these prophecies vntill he see them fulfilled or in fulfillinge as thei be euen nowe god so reuelinge them to him Aftir this I daniel loked vp lo there stode two other one on this syde of â—flowde y e tother on y e other syde And I sayd to the man clâ—d with the lyneÌ„ vestuâ—e standinge aboue the floude When theÌ„ shall there be an ende of these meruelouse thinges And I herde