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
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
yeres This kynge Darius in that he constituteth so godly gouerners in siche an order ouer his empyre he techeth all victores and coÌ„quirers their office aftir their victorie to constitute the polycie and to reforme the chirche bringing althinges aftir so greate coÌ„fusion in the mutacion into a beter ordir For although these two kynges Darius beinge the elder and Cyrus the yonger both togyther had taken Babylon because Cyrus gladly as xenophon wytnesseth gaue the tytle of the empyre to Dario therfore do daniel here declare y e empyre to be ordered and reformed aftir this maner of Dario. First he constituteth 120. gouerners to be sette and diuided into iiii or iii. partes of his kyngdom into which parties as we diuide ours into shiers that empyre was now diuided These gouerners were as y e kynges handes and eyes as here aftir ye shall see y e rulers vnder y t kynge of Egypte to be called his armes of the which rulers thus sayth Peter Beye subiect to the gouerners sent of y e kyng Ouer these sayd 120. he setteth 3. cheife ouerseers to take a rekeninge of these 120. of the which iii. daniel was as the Archebisshop ouer all These 3. shuld ouersee that all the other did their office And thus was the kyngdom peaceably and ordrely ministred iustice equite and iugement trewly executed for that lytle tyme that the chirche of God might be the easilier reformed For doutles Darius enstructe and counselled of daniel aknowleged this so great a victory to be of god for his chirches sake the iewes therfore Cyrus gaue god the thankis and receyued this counsell of daniel so to order the empyre and at laste to geue the peple of god the iews lyberty to returne and to buyld their temple in Hierusalem Of this ensample let al cristen kings hauig siche victoryes seke out the counsels of the godly lerned trwe prechers of the worde and aftir their doctrine and counsells order their comon policyes and chirches so that their constitucions and actis repugne not the gospell of cryste But see see how the shade we fo lowth the sonne and enuye felicite and howe that lying false thefe the deuyll by his enuiouse spyghtfull spiritualtye layeth a wayte to destroye bothe the prophetis and good kinges Wherfore these cheif rulers and the gouerners studied to fynde some occasion to trappe Daniel in the kynges maters but no cryme nor synne coude they fynde in him he was so faithful and iust that no fawlt nor vnright coude thei fynde in him Then these men said we shall neuer fynde any fawlt nor occasioÌ„ ayenst this Daniel except we inuent somwhat ayenst him in the religion and worship of his owne god And vpon this these preistis and gouerners went togither to the kynge saing â–ª king darius for euer mought ye lyue All the princes and lordes spirituall temporall gouerners counselers nobles and officers ouer thy empire and prouinces haue decreed to make a kings law or acte to be proclamed and straightly to be obserued That whosoeuer shall aske any thing of any god or man by 30. dayes but onely of the which arte the kyng he shal be casten into the lyons denne Now therfore oh kyng confirme the decre and subscribe it that it be not changed according the ferme and perpetuall lawe and custom of the Medis Persians that no man be so hardy to breake it Wherfore Darius the kynge subscribed the coÌ„mandement nowe writen Mencion afore is made of the spiritualtye of the chaldeis being euer in so highe auctorite and in counsell with the kyngs of BabyloÌ„ that in all highe harde dowtful things they sought theyr counsell coning at them which be called in y e text Magi Sophi diuini incaÌ„tatorâ—s astrologi fatidici c. that is wysemen sothesaiers diuines charmers â—targazars be witchers sorcerers destenye tellers iuglers and siche lyke as were so great with their goddis that thei daily fetched their oracles answersÌ„ at their mouthes vnto the kings These wyse menis wysedom their coning dani had ofteÌ„ tymes coÌ„founded and made their wisedom folisshnes their highe lerning vayn lyes and lying vanite as ye haue sene it before in the in terpretacioÌ„s of Nebucadnezars dreames and visions and now last of all in the declaracion of the handewriting vnto beltsazar Wherfore the enuiouse enchaunters and spyghtfull spiritualty neuer cea sed hunting for occasions to destroye daniel And nowe they seing him in moste highe fauour with these two newe kings lykely to cause them to reforme their false religion and to bring in the very trwe religion and worship of the very god con ceyued this deuillishe acte and promoued it vnto these bisshops the ouerseers and rulers of the counsel causing theÌ„ to bring it vnto the king and himself to confirme it subscribed with his own haÌ„de Which done thei thought now to haue had trapped innocent Daniel For the heithen kinges did regarde their actis lawes con firmacions and othrs so highly that thei were with them inuiolable vnable to be reuoked or anulled so highly regarded theâ— constancie trwth and faith in othes and promises as ye see it before in beltsazar geuing daniel the giftis althoughe he tolde him so heuey an interpretacion of that hand writing But our spiritualtye albeit a king or emprowr hathe geueÌ„ out any inuinccion acte or proclamacion that godly is or to any of their subiectes a saltconducte passe porte or municion w t his brode seal to come in salfe and to go out of his realme yet wyll thei make him beleue that he is not bownde to kepe pro myse withe heretiques as thei call the treio prechers of the worde as thei once serued doctor barnes 12. or 13. yeres agoo when he was sent on message out of germanye to the kinges maieste Syr Thomas more then being chanceller Nether will thei steke to perswade their princes to restrayne the byble once preuileged graunted by the kinge to be read of al meÌ„ and the pure and syncere preching of the gospellonce commanded of the king and inioyned thei be not asshamed to cause the king to neglecte it or to reuoke it But and if emprowr or king shuld decre by a sacred othe to smite of Iohan Baptistes head or to slaye innocent Paul then wyâ—â— thei perswade him siche othes to be inuio ble But nowe oh kinges be ye warned of siche spirituall sprites get ye vnderstanding and be ye lerned Seke ye out sage daniels lerned in gods laws to be of your counsell and beware of theise polityke pru dent popish doctours of the popis lawes For it is highe tyme. But wherfore did Darius subscribe so sone to this decree and deuillissh acte verely his spiritualty had bewitched him thus to do So it was that daniel was in fauour and herde of bothe Cyrus and Da rius but especially of Cyrus to whom he cleaned most for the prophecies that weÌ„t vpon him out of
kiÌ„gâ— couÌ„â—â—â—â—â—rs shuld do The argument of the. ix chapter Text. The. 9. chapter Iere. 22. 29. The kinges of y e Persike Medis monarchy Cyrus Darius Cambyses Magi. Darius the secoÌ„de Darius y e thirde called Longimanus Text. Daniels prayer Deu. 27. Exo. 15. Baruh 2 RepeÌ„tan ce confession Faith prayer God wold vs to aske both bodely and gostly benefits Amos. â— The begining of repentaÌ„ce 31. and â—1 The veâ— se of the psal expowned Psal. 32. Rom. 3. Fayth must be annexed to trewe penance Text. Afore in y e. 8. chap Isa. 65. Text. Of y t. 70. hebd an hebdo is 7. yeres space Lxx. yeres in ca ptiuite 70. in redifyinge The benefits of god exhi bited by cryst Synnes consumed Iere. 31. Ezec. 18. 1. Cor. 1. Rom. 10. and .8 1. IoaÌ„ 3. Iniquite to be purged the euerlastinge rightwysenes 1. Cor. 1. Isa. 53. Rom. 1â— Rom. 8. 2. Cor. 5. Ioan. 1. Anoynted 1. Ioan. 2 Isa. 61. Ioan. 6. â—xx heb dom are 490. yeres The rekeninge of the 70 hebdom the first diuision of y e heb into 7. hebdom 7. heb be 49 yeres Ioan. 2. 7. hebdo 62. heb be 483. yeres Byliander bul linger w t thâ—irchiâ— che Text. The second distribucioÌ„ of y e heâ— A monicion for keisar kingis Text. Diluuie is nohes floude Text. The. 3 di stribucioÌ„ into one hebdom Beware within these 15. yeres to come 15. yeres to come A sorowful voice for y e papystis Gen. 17. Hebr. 9. Text. The shameles shiftis signes of oure spirituals owne de struccioÌ„ Text. 21. dayes When y e storye of Esther was done Cyrus Camby Smerd. Ahassae Darius Longim gods infallible prouidence Text. Tygris so called of his swiftnes Nisan marche Text. Mat. 11. Mat. 13. Luk. 8. Text. The worde of god huÌ„bleth the hearers Eâ—o 19. Christ y e ioy of the worlde Michael is crysie AuÌ„gels not saites ar y t kepers of y e faithful Gen. 28. Christe is y t aungel of god emanuel Iasay 7 The office of euil aungels The bataills of good aÌ„d bad aungels The deuil euer troubleth chirches kinge Ioan. 16 The argument of the. 11. chap. Text. Chap. â— Cyrus Camby Smerd. Darius Ahassuâ— xerxes Darius Congim brethern The distribucioÌ„ of y e. 7 heb of y e. 62 hebdom 7. hebd 62 heb distributed Rede Iu â— inuÌ„ l. 2 The inceâ—â—e of xerxes xerxes death An exaÌ„ple for al kinges Text. Here begyneth y e â— monarchye The vpspringe fall oâ— Alexader Chap. 8. What nowe shuld y e cristen princes do the face of courtis Alexan der y e beginer of y e thirde Monarchie Alexanders giftis Alexanders death And now ye kings beware be wyse The situ acion of Iudea Psal. 51. Text. Ptolom Lugi kin ge of Egypt tonamâ—d great Sotir Text. Seleucê° Nicanor Macedo kinge of Syrie Seleucê° his deth Text. Text. Text. Text. Text. Of antiâ—cho the greate Ptolom Philopater Antioch fighteth ayenst Philopateâ— Text. Philopa ayenst Antioc Text. Text. Text. Isa. 19. Onias an apostata Text. psal 147 Cleopatra filia feminarum Diuitie y e daughter of religion hath deuoured hir mother Attilius Liuius decade 4 Antioch y e great slayne of hiâ—owne subiects Text. Of Seleuco philopater Note y e fable of Hisope Text. Of Anti ochê° Epi phanes king of Syria Prou. 20. Antictystis frau des Text. Text. Of Anti ochê° first viage into Pheni ce Tyro Syria Text. Text. antiochê° first viage into Egypt Text. Text. Text. Of Anti ochê° first cominge to Ierusalem Beware yonge princes Text. Of Anti ochê° second coming into Ierusalem Popiliê° Antioch his second coming to Ierusal Text. Antioch is y e deuillis pâ— pe bisshop The teÌ„ple of hel pe The day ly wont sacrifice The abo minable desolacion The signe for y e thing signifyed Trayters traÌ„sgressors were the bishops Dure coÌ„ solacion Text. Text. The ma ner of de lyueraÌ„ce Mach. 1. Of whoÌ„ this day the chirche is hol pen with out y e coÌ„sent of y e ordinary powers Consola cion Their Misse Philip melanch ton Their vnchast chastite The teÌ„ple y e tower or ca stle of helpe The Idol of de struccioÌ„ Mayzi the more part is naught Luc. 19. False bakbygh ting bretherne When y e bishops of the Ie wes begâ— to rule Luk. 2. Chap. 12 The. 6. propheties of anticrist Text. The .4 verse of y e. 10. psal aftir the Hebrew 2. thes 2 The reasons obieccions of our aduersaries soluted by Philip melanc their cauillacions solu ted this did Philip write in an 1543 Philips prophecie was fulfilled in y e yere folowiÌ„g so forthe The couÌ„ sell of y e bishops of Hungarie Psal. 59. Isa. 29. the markis of anticryst Philip. Melanc The prophanacioÌ„ of the lordis souper Thâ— 2. mark Luk. 16. Marke this wel Text. 2. thes 2. Text. The. 4. 5. maâ— kes Isa. 63. 5. mark 1. Tim. 4 Heb. 2. 4. Ioan. 15 a prayer Cy clops y e popes his pri ces The. 6. token of anticrist An epicu re is he that seketh his belly lustis Text. Mayzl Leuit. 26 Ezech. 4 1. reg 4. Sir Niclas ger ues his false miracle Their last shiftis Text. Mat. 24. Apoc. 17. Text. The edo mits denyed gods peple to pas se thorow their londe noÌ„ bers 20. Text. The pope turk will haue the ry ches of Egypte The pope hath had theÌ„ the turk will haue them Text. Text. Text. Luk. 1. Text. Rome is the seueÌ„ topt hyll venomose 50. headed hydra slayn of Hercules psal 68. psal 74. Text. psal 113. 1. Ioan 4 Act. 7. psal 12. 2. thes 2. 2. Pet. 3. Iere. 49 1. Pet. 4. Prou. 11. Luk. 23. â–ª Apoc. 19. Psal. 74. Psal. 70. Ierusalem is y e holy hyll Isay. 2. Cardinall CoÌ„tarenus Text. Ioan. 5. Mat. 24 the trwe chirch is not here setled in any one sewr place Ioan. 10 â— 15. Mat. 28. Rom. 8. 1. Ioan. 2 1. Cor. 10 The resurreccion is our coÌ„solacion Deathe is but a sleape of y e bodye Rom. 5. 1. Cor. 15. Isay. 25. Osee. 5. Iob. 19. Hebr. 11. Text. Mat. 13. Philip. 2 1. Cor. 15. Mat. 19. Text. WhoÌ„ da niel shal profit Mat. 13. Luk. 8. Luk. 19. Luk. 8. Text. Apoc. 10. And yet stande ther the same auÌ„gels ayenst oure chirche Persecucion maketh â—â— whight The certain toke before y e ende This re keninge agreth w t the. 1290 dayes taken for wekis in the next lefe folowing From y e destruccion of y e temple to this day 1474 Psal. 54. Text. Text. Luther last of al began to buylde this arke 26. yere ago Bâ—ware of images of mayzim Be knit it not vp in few ye ris but i many da yes Text.
borne vp Also here be prices taught their office to se diligently that their subiectes be lerned the worde of God and other craftis and coning artes c. necessary for a comon weal. It is testifyed here confirmed the precept deu 17. coÌ„maÌ„ding the kiÌ„g alwais to holde the boke of the law of god in his haÌ„dis that he mought read it lerne therein Wherefor kynges ought to procure diligeÌ„tly siche lerned godly meÌ„ of whoÌ„ thei shuld lerne who also shuld tech other euen hitherto pertaineth the saying of I saye 49. euen the kings to be y e nources of their peple that is kings to nouresh vp maintayn and defende the prechers and techers of the chirches and scholes and not to destroie burne banishe and commande them to silence Oh how highly is king ezechias praised for restoring the studies and scoles of the preists Wherfore al princes ought to know God to requyre of them straightly this office The iewes persecuted their owne Prophets but nowe the haithen kinge nourissheth them aÌ„d receiued grete benefits of God for so doing For he was by them conuerted vnto the trwe religioÌ„ and had a flouresshing kingdom for these good me nis sakes For god largely recompenseth this kynde of office according to his own promise whoso geueth but a draft of water to any one of my preachers he shal haue his rewarde But contrary the tyraÌ„ts whiche despise moleste and persecute the godly prechers studies and scoles thei shal be plaged with horrible punishmeÌ„ts To this study of godly prices pertaineth that peter commandethe Euery man to be redye to geue a rekening of his faithe and to satisfie whoso asketh him ther of and Paul commandeth Titum that the peple lerne to excess in good workis vnto vses necessarye so that thei be not vnprofitable At laste ye se Daniels temperancye to haue bene the worke of his lawful profession commanded in the law and not the tradicion of man nor yet his own chosen holynes or religion he wolde not defile himself with the haitheÌ„ kings forboden meats to auoide the company rites of the gentiles Also Daniel being in the kings courte nether for threates nor for contempt or plesure nor by powr wolde hebe ouercomen or tempted once to swarue from the trwe worship worde aÌ„d fere of god no not for promocioÌ„ whiche thing wil not owr spiritual courtyers do Loke ye therfore of Daniels coÌ„stancye his faith and temperaÌ„cie and folowe it if ye will with Daniel be godly promoâ— For thei that glorifye me I shall glorifye them saith the lorde 1. samuel 2. And thei that despyse me I shal abhorre and with shame confounde them The godly therfor in tyme of peace heare the prophets and prechers that is thei feare the comminacions of God and beleue his promises wherfor when thei be punisshed with the vngodly as men in perel both in one shippe thei despeier not but thei confesse their synnes to God pronowncing him to be iuste And because God saith as verely as I lyue I wilnot â— death of a synner but had â—r him to be conuerted lyue a non thei erecte theÌ„selues by his promises ayenst his comminacions thei cal vpon him thei be herd and holpen as ye se it in the example of Daniel and his felows in this Chapter For thei be as sewer as god lyueth and raigneth that he will kepe promise w t theÌ„ that repent beleue his promises â—herfor thei prescribe not y t tyme nor place nor maner to god in fulfilling his promises w t them as do the vngodly but ayenst all hope and truste thei hope and beleue as did Abraham and thei preche as did Abacuâ— saying God wil fulfil his promise This example therfore techeth vs manifestly trwthe it to be that Paul saith God to be mighty enoughe to bring althings to passe aboue our estimacion expectacion asking and vnderstanding â–ª to whom be glorye But contrary do the vngodly whiche in tyme of peace deryde and coÌ„tempne the prechers of the gospel and heare the prophetes of the deuil preching his aÌ„d their own false doctryn boldely affirmig those coÌ„minacioÌ„s of y e trw prophets to be vain because god promised y e scepter of Iuda not to be taken froÌ„ theÌ„ and as we promise oâ—r selues victory ayenst the turke because we be crystened cal vpon holy saints he being an heithen miscreant we make with ower â—yes that is with the false interpretacion of the scriptures and falser preching the peple and ower selues so sewer that we dare saye and crye with the Iewes Templum domini templum domini The temple the temple of the lorde The churche of God the churche of God arwe c. But God almyghty and mercyfull nethelesse kepeth his promises as thou here seist him yea although he punisshe the vngodly as it is afore sayd For it is the synne of the false Prophetis being ignoraÌ„t of the nature and difference of the lawe and Gospell that make the vngodly in tyme of peace to coÌ„temne and skorne out the worde of God and so to fall from God in tyme of batail And euen the bloude of all these contemners of Gods worde now perisshed shall God requyre at the handis of owre false Prechers Wherfore Ieremye wel dehorted and disswaded the peple sayinge Se that ye beleue not the lying wordes and sermoÌ„s of the false prechers saying The temple the temple of the lorde is so holy For because that Hananias agene-sayd Ieremies sermons Iere. told him he shuld dye the same yeare because he preched agaynst the lorde So trewe is it that is comonly sayd ye will not beleue y e trwe prechers exceptye se signes mirâ—… Let vs therfore feare God accordinge to his commandements and beleue in him as it standeth in owr credo and accor ding to all his promises and praye we alwais as cryste techeth vs in owr â—ordis prayer that we may in tyme of peace w t our wel doings and sayngs ouercom the enuye of our aduersaries and in the troublous tymes of warre be preserued with owr cryste and preseruer almighty as were Daniel and his felows and may raigne as thei did in the middes emong owr enimies Amen Here is Nebuchadne â—â—â—â— dreame declared whiche Daniel interpreteth of the. 4. Monarchies which shal be destroid at the coming of crystes kingdome IN this chapter God conforteth his captiued iewes and ensâ—ructeth the king vnto the kingdom of heuen He coÌ„forteth theÌ„ in that he glorifieth Daniel shewing Messias to come in and aftir the fowerth Monarchie He enstructeth the king in that he confoundeth his wyse men the preistis and dreame tellers in de claring cryste to pertaine vnto the gentiles but so that firste the wysedoÌ„ of those worldely polityk preistis be proued all folisshnes In the secoÌ„de yere of Nebucadnezar he himself sawe a dreame whereby his spirit gretely afraid he awaked Then he called
princes neuerwant Thei laid ayenst the king the ferme auctorite of his actis lawes saying it shulde be a perellose example and to boldean enterpryse to make any innouacions and changes of the olde religion laudable customes rites cere c. At laste therfore the king ouercomen by the importune wiked perswasions of these peruerse couÌ„sellers permitted to them their mischeuouse dryft Nethe lesse a cristen prince ought to haue a princely manly herte in gods cause and of no weaknes to geue place to his maliciouse magistrats priestis Be ought himself to take the boke of the lawe in his own haÌ„d to studye be lerned aboue all his Magis bisshops and counsel to But because this king sinned not of a set purpose willingly therfor a non was he smiten with pitie and repentance but so were not the false accusers of daniel and the wiked counsellers It folowth therfore that the king repented with so manly a faith that he punisshed these accusers and his couÌ„sellers of this perellouse nouite and mutacion put into his head so vngodly Wold God all emperours and kings wold practize this Darius his example Thei be persewers which nether loue nor will heare nor reuerence the true doctryne nor will suffer themselues to be taught nor study to profit therin nether will defende the teachers and prechers thereof nether suffer it to be setforth which themselues know it to be trwe and godly But had leauer to bury and burne it and bringe it into hatered and sclaunder Let these men thus synninge ayenst the holy gost loke neuer to repent but to haue the present iugement of God ouer them And these dampnable wretches Paul biddeth vs aftir once and the seconde warning to esâ—ie we as heretiques for thei be condempned by their owne testimonye Let kings therfore by Darius his example aknowleg their infirmities and studye strongly to go forthe with the verite pray with him that sayd Lorde I beleue but yet helpe my vnbeleif ☞ Then the kinge going into his palace went to bed souperlesse no meat brought him he slept not that night as sone as it was daye syght the kinge arose went spedely to the denne of the lyons and beinge therat he with a moorninge voyce called daniel sayinge Oh daniel the seruant of the lyuing god hath not y e power of thy god whom always thou hast worshipped delyuered the from the lyoÌ„s Anon daniell answerd the kinge sainge oh king euer moughst thou lyue My god hath sent me his aungell which hath closed vp the lyons mouthes that thei shuld not hurt me For before him am I founde innocent nether ayenst the oh kinge haue I coÌ„mitted any fawlte Then was the king excedengly ioifull and commanded daniel to be plukt out of the denne in whom now plukt out there was no hurte founde done to him of the lyons because he beleued in his god Then at the kings commandemeÌ„t were his accusers enimies brought forth which w t their chyldren and wyues were throne into y t lyons whom ere they coulde come to the floer of the denne the lyons toke them broke all their bones The cruell vnreasonable lyons were meker to Daniel then his owne felowes The merciable kinge gote mercy of god and repented he departed from these his wyked counselerswith great heuines he refused all meat mirthe and solace consyderinge his so faithfull a counseller and seruaunt of god thus to be entreated Of this example maye some of oure bisshops and some Crysten princes be asshamed themselues in all delicat excesse wealthe to see daysy the innocent blode shed for the trewth their subiectis for their salfgard and defence of their realmes to be slayne themselues in the mean tyme playing and banketing Daniels wordis to the king thus teache him Oh kinge of this mayst thou lerne the iustice of god before whom I am founde innoceÌ„t in this mater and haue not offended the. I had trewly offended the greuously yf I had worshiped y t with my peticions prayers for so had I confirmed the in thy nowne synnes â–ª making the to beleue thyne acte to haue bene godly Now the king aftir his repentaÌ„ce and gladnes coÌ„ceiued beginneth to iâ—gâ—iustelyer he commandeth the innocent to be drawne out from the lyoÌ„s his false accusers to be throne vnto them And for because they went about to deprrue the kinge of his most wyse counseller best beloued frende therfore did the kinge iustely punisshe these false accusers with their beste beloued wyues and chyldren But wherfore was daniel delyuered Because he beleued saith the text in his God I cannot se els now a dayes wherfore men be persecuted and brent casten into oure lordely lyons mouthes but because thei beleue in their God one alone for all sufficient for their faith onely in him to be iustifyed of him onely to depende to him onely to praye him onely to call vpon c. vpon no saynt nor non els to worshippe no not images It was nether the kinges repentant heuines nor his fastinge and watching nor yet daniels innoceÌ„cie nor prayers that closed vp y e lyons mouthes but it was cryst y e messager of his heuenly father because daniel beleued in him Here be emperours and kinges taught to retract and call in ayen their vniust lawes actis articles decrees and proclamacioÌ„s to punisshe the counsellers and auctours of siche actis Which ensample all hinges ought this daye diligently to loke vpon Also all siche vngodly actis and lawes we be bounde with daniel to not obey but rather to flye out of the lande then to be yoked with them Sely innocent daniel was casten into the lyons signifying the innoceÌ„t poore chirche of god euer to haue the most sâ—â—ong empreours kings and princes and the deuyll to withe the pope and all his lyons to be hyrpersâ—wers To be breif Darius and daniel be serforth to vs the example of the mercye of god daniels accusers are thexample of y e wrath of god The example of Darius first teacheth the office of a crystiane to repent to beleue and to aknowleg his synnes aftir the lawe and gospell and to saue the godly dampne the vngodly The kinge without meat and sleape all the daye and night continueth For the lawe is as it were a fyery veper euer bighting euen y t comminacion of god saying I shall viset thy synnes for the kinge ayenst his faith and conscieÌ„ce had commanded daniel to be destroyd for kepinge the first precept of god He thus commanded it not as the king and lorde but as an idolater murtherer of innocents But the kinge to see daniel a lyue conceiued no lesse â–ª miracle in his conscience then was the delyuerance of daniels bodye Greate therfore is the ioye of y e faithfull aftir their crosse thus to se god to preserue glorifye them Then king Darius vnto the peple nacions all tongues vpon the vniuersall
princes and prelatis consentinge to their false doctryne and wyked enstruccions The signes here described are the manifest markis of an vngodly king and kingdome One is to teache and suffer to be taught any doctryne contumelious iniuriose â—lasphemose ayenst god Another is to kyll the faythfull good prechers professors of gods worde and to take awaye the scriptures the fode of their souls from the simple poore thirstinge for the worde of their saluacion Vnto these tokens god addeth this testimonye and threteninge That he will dampne this beaste be he Turke emprour prince or Pope or all togyther and translate their wyked kingdoms into strange gouerners Also here is to be noted a nother heuey thretening which precheth the calamitouse affliccions of y e chirche He sayth these hornes shall moue and make bataill against the godly and destroye many Crystians and their congregacions Which is an heuey sermon and contrary to manis iugement thus reasoning Wherfore shuld god geue so prosperous impery and victories to so open wyked men and to peple so contumeliose and coÌ„trary to cryste openly blaspheming the scriptures and slayinge the trewe prechers wherfore suffreth he vs callinge vpon him onely and oure onely mediator Cryste holdinge his doctryne thus cruelly to be cast awaye and oppressed Trewly daniel here speketh of a grete greuouse calamite and long persecucion For in all Aphrica and in a greate parte of Asia many yeres hath the name of cryst bene quenched In Europa albeit here and there in the Turkis empyre there be left yet some crysten congregacions yet are they with so cruell heuey fierce bondag oppressed that no good studies of crysten letters maye there be excercysed frely lerned and professed the chirches beinge without trewe techers there many by lytle and lytle haue casten awaye y e name and religion of criste As ye see this daye amonge vs many to fall bak to the Pope and to his popish doctryne because y e seclare policye so strongly and cruelly yet defendeth it The turk plucketh from the parents of cristians a certayn noumber of their chyldren to enstruct them in bataill and to nosell them in his Mahumetis tradicions rytes and religion as do some Crysten emprours princes pluke the yonge lerned from the vniuersites and scholes into their courtes which once poisoned with all courtly corrupcions anon be they made bisshops cardinals pastores and rychely beneficed Which miserable seruitute in courte is harder to a crysten curate then the bondag in the â–ª fornace of Egypte And yet are there many so madde that with greatsiewte labors thrust themselues for luker and honour into this miserable derke Egypte But what are the causes of these calamities aftir manis reason verely it is thought by manis iugement the trwe chirche to be the synagoge of satan them to be heretiques which cleue to gods worde or els why shuld god thus suffer them thinke they to be oppressed and brent if he loued them And thus manis reson douteth whether they be redemed with Crystis blode which suffer pacienly for his worde But here must we beholde the face of the very chirche euen from y e beginninge where oure first pareÌ„ts sawe the testimony geuen oute of heuen in the sacrifice of Abel wherby they had hope the chirche to be continued and brought forth into Abels posterite But lo anon was Abel slayne of his owne brother and wyked Cain a lone was left whose vngodly posterite bylt a cyte and playd the tyraunts whylis yet his first parents lyued and coÌ„ tempned of Cain their owne sone Ayen aftir Nohes flode Babylon once buylt the heithen the doctryne of Nohe Sem contempned fyll from god And but a very lytle flok of godly men was there left which sely flok wandred carefully hyther and thither poorely bysted euen the family of Abraham And sone aftir the same sely sorte of Abrahams families posterite were tossed into Egypt there oppressed with heuye seruituâ—e in myer and â—ley groning vnder their intolerable burdeÌ„s which aftirwarde comen into Palestine there to dwell in the lande of Canaan what slaughters suffred thei How great mutacions and destruccioÌ„s of their realme folowed them what hard captiuities vexacions and affliccions endured and sustayned they And how lytle a parte of the worlde was Israel and the Israelites whylis yet in the mean câ—asen the gentilis which knewe not god obtayned the most hyghe empyres of the worlde When we see therfore siche often poore troublos states and faces of the chirche let vs aknowleg the wrath of god ayenst the worlde not fall from god although in this last tyme we see the trew chirche greuousely shaken and afflicted but let vs kepe fast in mynde this playn descripcion and ferfull face of the chirche That is by the meruclous counsell and will of god the chirche to be layd vnder y e crosse The causes wherof be shewed in the doctryne of the prophets and apostles Onely this thing let vs consyder concerning this fast olde age of the worlde That the Prophets and Apostles prophecied the world to be plaged because that aftir the gospell be publesshed and preched in certain regions the tyrannous horned kinges and papistis shuld wex wode and tame their fierce furye vpon the sely weak members of cryste And besidis this for that euen of them which shuld defende nourish chirches the pore congregacioÌ„s shuld be persecuted seduced and polluted with images false doctrin cruell slaughter of saintis and with almaner prodigious lechery lustis we must knowe that of these seadis stories do shewe y e Mahu meti poyson and the popish pestelente religion to haue had their beginings When Arabia and Egipt and the Rome chirche were 〈…〉 and torne into many monstrose doctrines and sectis then the confusion of sondry opinions and of supersticious semely ceremonies aÌ„d rites did moue light men to cleue to and folowe their false doctrine cloked and coloured with hypocricye and apparent chosen holines And therfore daniel lykeneth bothe Mahumete the pope vnto that horne which hathe manis eyes that is a fayer decent semely shewe of vtwarde deuocion as they sey of laudable rites and gods holy seruice Aftir this as the turkis powr encreased so did the popis auctorite and false doctrine take place and sprede ouer all crystendom so that as the world was is corrupt with their false religion so is it and shal be greuously plaged with the same two forked hornes for their idolatrye for their worshiping of ded saintis and for the prophaning and filthefying of the holy souper of the lorde and for their stinking wyue les chastite But see nowe howe the tymes agree It was decreed of the transubstancion as thei call it in the yere of cryste 1215. Nocentius the thirde being pope Which decree hath confirmed the most horrible prodigiose idolatrye that euer was And anoÌ„ aftir in the yere
second viage into egypt miche more mischeuouse But at the apoynted tyme he shall â—nuade ayen the south kingdome but yet shall not the last viage be lyke the firste For y e shippes of Cyprie shal come ayenst him and make him astonned And then shall he returne with great indignacion anger ayenst the holy couenant where vpon his pleasure taken he shall loke about him and ioyne vnto him the traytours of the holy couenant That is to saye Aftir two yeres Philo meter his neuye espying more clerely the fraudes of his auuncle went vnto AlexaÌ„ driam vnto Disconem his brother obtayned helpe of the RomaÌ„s to recouer his lost cities thus accouraged of the Romans he expressed his auuncles syriake hoste and armye there lefte in his cheife cities of Egypte receyuing his cities into his owne defence asking helpe ayde of the Romans wherfore now cryed his auuÌ„cle open warre ayenst him returning a fresshe with a greate armye into the coo sâ—es of Egypte But this viage was not lyke the former for it was in vayne his cruell false purpose frustrated by Popiliê° the ambassadour from Rome which with his spere drewe a circle about Antiochus there he stode compessinge him to geue a playne answere ere he wolde suffer him once to stepe out thereof here Antiochus auoidid with shame and anger nothinge done of him wherfore the aungell sayth The nauey of cyprie or cithin which were the Romane shippes oute of Italie It foloweth And he shall returne with indignacion in a furye c. That is aftir that antioc be thus afrayd he shall in a great anger returne into Syria And in this his seconde returne he shall do more vylanie to the temple and to Ierusalem then he did before For now he setted vp the image of Iupiter Olimpii in the tem ple forbode circumcision with an open proclamacion he brent the holy bokis of the lawe and prophetis and constituted synfull playes and all beastly haithen vigilies and stewes to be haunted in y e cite drinkinge dronken in the honor of their goddis Bacchus and â—enus He slewe y e godly men which wold not consent to his idols and image seruice and to their heithen filthynes He by the bisshhops couÌ„sell left there an armye of men to defende all this idolatry and heithen viciouse abo minacions and to presse downe the trwe religion instituted of god And how greate and greuouse was the persecucion and destruccion of y e iewes comon weall and trwe religion by this anticryst thus coun seled and prouoked by the bisshops Iason and Menelaius the story of the Machabeis tell it Now see whether Popis and bisshops haue not ensenced lyke Antioches vnto the same synfull factes this daye For it foloweth ☞ And there shal be set vp armes and strength out of him which shall prophane and pollute the holy temple of helpe and strength And they shall take awaye the daylye long continued sacrifice set vp in the temple the abominable idoll of destruccion And the wyked traytors and transgressours of the holy couenant shall he bringin to play the crafty deceyuers thorow hypocrisye and flaterye That is The armye of Antioc there left to defende these abominacions shall defyle the holy temple of helpe with their haithen execrable rytes It is called the temple of helpe and strength because by the promises made therin the iewes as it were in a castle were defended of god as is the gospell now oure helpe and strong tower To take awaye the dayly wont sacrifice is to abolisshe and to forebyde all the Leuitik religion and to slaye all that worship god aftir Moses rytes and lawe These armes of Anti. did set vp also moo images heithen rytes and cerem in the stede of gods religion whih also with all oure rytes cerem and tradicioÌ„s be called the abominable and execrable euident present signes of the destruccion of those temples and chirches wherin they be yet set vp And here is the signe called y e thinge it self that is y e very destruccion which it signifyed The trayterose transgressours of the holy couenant and testament were the apostatas bishopes as Ia son Alcimus Menelaius with their faccion which ether for their owne profite and lucre or for feare forsoke and renyed God for Antiochus pleasure which did both saye and do all thinges deceitfully thorow hypocrisye and flaterie These troublouse and heuey affliccioÌ„s of gods chirche are before wryten to monisshe vs to beware constant The iewes themselues deserued these plages for the text saith that Antioc shall consult with the forsakers and trayterouse transgressors of the lawe which were y e bisshopes with their affinite allectinge and prouoking antioc to robbe and defyle the temple with images and haithen rytes ministring fyer and cruell tyrannye euen y e very complices of all that vngodly sacrilege that therselues might stand styll in their auctorite and dignities for out of the spirituall headis which professe themselues to be the gouerners with their doctryne and defenders of the chirche and euen the chirche it selfe sprungforth all these calamities geuinge auctorite powr to that seculare heithen king ouer the temple of god ouer the rytes and religon yea and aboue god and his worde to that the kinge confirming their aucto rite and powr to defende their owne supersticion and apostacâ—e to punisshe and persecute the godlye thei might the frelier prosecute their tyrannose mischeif murther And therfore the text saith Thy shal be fraud elently brought in thorow hypocrisye to flater emprours kings with diuyne and holy tytles But oure coÌ„solacion is that we see the ende of their tyrannye and heueypersecucion at hande and that we haue god almighty with criste and all his aungels on oure syde as that persecucion by Antioc dured not fully fower yeares euen so shall we aftir a lytle short trouble haue a restinge place to breath vs. But the peple which knowe God shal be boldened to stande and to do constantly For the lerned teachers in the pe ple shall teche and enstructe many but thei shal be smytendowne with swerde and fyer and some cruciated in captiuite and banished their goodis taken from them which persecucion shall dure many dayes To knowe god is to knowe the father to be the very onely god one alone for vs all sufficient euen oure god him whom he then shuld sende is now comen his sonne oure sauiour Christe god and man In this prophecie y e aungell had respect to the Machabeis by whose lytle powr in comparision to Antioc and the bisshopes with their adherents the lytle good flok of the Iewes were delyuered and their temple and religion restored This prophecie when the tyme came moued the Machabeis to lyft vp weapens ayenste AntiochuÌ„ And here begine thou the boke of the Mach. and obserue diligently the godly
be made for diuerse causes as some that by their obseruacion god might be worsshiped These laws of nomaÌ„ els then of god himself may be made Noman ought to chang them as be these Onely god must be worsshiped loued aboue all owr hertis must be kept clene from hatered auarice adultery from crueltye that it be a â–ª worthy habitacle for god Which fulnes of this lawe cryste when he came accomplisshed it for vs. For with these laws of faith innocencye god will be worshiped vnto these whoso adde or take froÌ„ theÌ„ he is accursed These lawes make perfit the inward man â–ª yet ar there other laws made to gouern the peple their howses which if thei be not preiudice to faith charite alb eit men make them yet muste we kepe them as gods lawes for the auctorite of the magistrats sake whom God hathe institued But and if these humane lawes loke to destroye the crysten lybertye to combremeÌ„s consciences and to oppresse the glorye of cryste God forbyde that ether for flaterye or fore feare we shulde iugâ—e or thinke them to be compared with gods lawes or to be suffered of any cristiane to stande A lawe is not abrogated but stablesshed if the entent and mynde therof be kept What so euer is ayenst the lawe of god it is no lawe nor iustice but tyrannye and vngodlines And if it be made fiercely to rune vpon menis sowlis so is it the more pestilent then it shulde hurte menis bodies or take away their goodis Manis laws therfore ar approued so long as thei kepe them with in their owne bowndis so that god be not worshiped with them but let them serue the peace not obscure the glorye of god but plante honestye But retourne we to the text Then at the kingis commandement c. Grete difference was there betwixt the sinne of the king and the crime of daniels accusers For the king sinned of weaknes and simplicite deceyued of these maliciouse murtherers but his accusers accusing of enuye the seruant of god sinned ayenst the holy gost And therfore the king a non was smyten with repentance and pite bewayling the deathe of daniel seking y e best wais he coulde to saue him and wheÌ„ he could not he gaue place to his wiked accusers excusing also condempning himself and Daniel to He confessed daniel to serue god whiche was able to delyuer him nethelesse yet he condempned him But wherfore did the king thus tâ—mpt god to delyuer him seing himself might haue delyuered himâ— the king had great compassion on him euen miche lyke pilate pronowncing criste an innocent and yet gaue sentence vpon him to be crucified But what an offence was geuen to the iewes to see daniel the iust casten to the lyons whilis other wyked were herde praised Onely the king excused him yet himself destroid him for he was a fraid for lesing of his gouernance And there was brought a stoÌ„ ne c. That the miracle might be the clearer god prouyded the mouth of the denne to be sealed with the kings signet and with the signet of his nobles that thus conspired his death that non shuld suspect Daniel to be delyuered by any manis helpe as to haue casted in to the lyoÌ„s any other meat Thus was christis sepulcre sealled and kept that the miracle of his resurreccion shuld the euidentlier apere The last sentence of the text is That there shuld nothing els be done ayenst daniel or thus lest any thing shuld come to daniel contrary to the kings will By which sentence it is ment that the kinge perceyuing daniels enimies crueller then the lyons so if the lyons shuld spare Daniel yet wold he be sewer that his accusers shuld not open the mouthe of the denne and destroye daniel by any other meanis Dan. therfore now dwelleth emong lyons but with faithe in god is he defended as hathe the pistle to the hebreus Faith stoppethe the lyons mouthes and thus is he brought ayen to that first dignite of AdaÌ„ created vnto the image of god to haue dominion ouer all beastis for euen the cruell lyons testified daniels innocencye whiche the most wiked rulers were not ashamed to defame now was his teÌ„ptacioÌ„ crosse at the higheste and therfore in tyme doth god helpe that we and al faithful by his example shuld lerne in our most perels to trust and beleue in god Lyke ensamples of goodmeÌ„ preserued from beastis hath Eusebius the. 9 boke of the Ecclesiasti storye Thus haue ye an example the chirch of god not to want persecucions and that the myndes of Princes shal be craftely snarled and bewitched of their deuillisshe counsellers This example therfore monissheth them to be wyse in obseruing siche deceit and namely in their lawes actis proclamacions c. to be publisshed lest thei vsurp gods honor Here is set forthe an example of a weake faithed king betwixt whose sinne and the sin of the persewers of crystis ministres we ought diligeÌ„tly to discerne He is weake faithed which loueth and enbraceth the trwe doctrine wold promoue it suffreth himself to be enstructed and studieth to profite there in and desyereth the techers to be preserued and confesseth the trwth in a maner albeit he dare not defende it openly and frely enoughe nor strongly nethelesse he nether denieth it nor persecuteth it Siche weake persons Paul biddeth vs receyue iently addig that god receyueth him and may confirm him Siche weake ons were the apostles at crystis death For verely cueÌ„ thus doth god gouern his faithfull that thei shuld aknowlegde their infirmities oute of which aftir grete and many batails betwixt their feble flessh and the spirit thei might come forth ther ofwith victorye â— herfore Isay saith a smoking match god wilnot out quenche and ayen The lorde lifteth vp all that fall and putteth his hand vnder them that theibe not hurte Euen thus was darius weake For he receyued the doctrine he had mynde to defende it he confessed it he wold haue promoued it with his testimonye and confession which all were tokens of a godly mynde Nether douted he therof but of his owne powr to spread and to sâ—t it forthe he douted For he was thus demented and bewitched with these pestilent perswasions of his wiked rulers as thus saying Consyder oh â–ª king thou art but one maÌ„ and ignorant of this mater thou must geue faith to the lerned doctors and so the sayers whiche be euer at the goddis mouthes and at 〈…〉 handis in the nâ—we and soden mutacion of these realmes it is to hard for the to plaÌ„t any new religioÌ„ to abolish the olde customs It wil gender sedicions and vprores and miche inquitenes in thy realme put away therfore these new lerned with their new letning or tarye tyla more quiete tyme tyll it may be beter borne of your commons and lordis Siche enimies to god and his worde shall good