The exposition of Daniel the Prophet gathered out of Philip Melanchton/ johan Ecolampadius/ Chonrade Pelican & out of johan Draconite. etc. By George joy. A prophecy diligently to be noted of all Emprowrs & kings in these last days.  
And now you kings get you understanding & knowledge/ be you taught & learned in God's word/ you judges of the earth. Psal. 2.  
Serueye the lord in fear/ kiss you the son (and not images) jest he bewrathe and you perish from the way/ for shortly shall his anger be kindled. But then blesled be they all that trust unto him.  
1545. In August.   

☞ ☞ Unto the most clear Prince/ lord Maurice Duke of Saxone/ Landgrave of Turinge and Marchis of Misne: Philip Melanchton whissheth health.  
WHen I addressed me to writ this exposition upon Daniel/ I remembered the halcyons days. For they say that in the most sharp 
Halcyon is a kings fisher.  and coldest time of the year/ these halcyons making their nestisin the sea rockis or sandis/ will sit their eggs and hatcheforth their chickens. And therefore the same sea that harboureth these fowls thus sitting upon their eggs/ will be so cawme and still to her geistiss for. 14. days/ that men may sewerly sail without peril upon her/ not shaken nor molested with any storm or tempest/ nor yet the nestis of these birds so nigh the water not once shaken nor hurt with any surges. For the seas will not for that time of these birdis sitting and hatching/ 〈…〉 her geistis. And therefore is this tranquillity of the sea for that little time/ as a ●rwce taking in the winter/ called the halcyons days. But now to my purpose. As God hath setforth in natural creatures many images & faces of his church/ even so unto me reading the hole description of these birds/ it hath been often put in mind of the church yet nesteling in these troublous cold days/ as it were in the sea/ that is, in great troublous empires and kingdoms. In which for a certain little season/ god hath given both house/ as were a nest/ and also some tranquillity unto godly studies/ that the gospel might be preached/ red herd/ and for. 14. days rested upon/ for some choose chykens and faithful birdis of christ there to be forth hatched and feathered. Siche halcyon days had the ●ews for that little time whiles joan Bapt. preached/ and whyls christ and his apostles taught & preached them penance & the kingdom of heaven to be at hand. For except/ for some little season there had been peace and rest/ neither might the voice of the gospel have had been spread abroad nor the youth taught and brought up therein/ norany company gathered into any church. Which things to be done it is not possible/ whiles by the terrible troublous rustling toharnes and battle/ and for the barberouse fierce fury of these soldiers/ honest societies and congregations be scattered/ godly preaching cessed/ cities & towns overthrone and brent/ no scoles held/ ●or place quiet for children and ignorant people to be taught. Namely when the babes be plukt from their mother's bosoms/ and lads out of their father's hands to be slain. These things when you see done/ them let us lament & a knowledge the wrath of God powered forth against the sins of mankind. But yet the immense mercy and goodness of God/ at some certain season giveth a little breathing space to his church/ making the fierce seas cawme for a little time, lest they should let the halcyons to hatcheforthe their chickens. For because therefore/ that God hath given us in this region a little quietness/ as it were the halcyons. 14. days rest/ while the gospel might shine forth: let us tender to him thankis/ and with very godly prayers ask tranquillity & peace, that namely the youghth might be godly brought up & taught: and also that honest & godly governors and teachers might govern and defend the discipline. For all be it great difficulties and many sharp storms have evermore grated upon the church to excercise her faith/ yet do experience show us/ & God afore did speak it, The last old age of the world to be much 
The last days be ꝑellous.  more miserable and sorrowful than the former ages. Neither/ trwly/ be these predictions and prophecies setforth in vain. For God would have them read, that the godly hearts might prepare themselves unto the manifold perels and batails/ learn which is the very church of God/ in which the voice of the gospel of the son of god sowed/ they might know that same to be the church which shall fight with the enemies of christ/ which by his death hath for us apeaced the wrath of the eternal father/ and now risen reigneth to glorify his church with life everlasting. They might know that these sorrowful miserable calamitis shall have an end/ even then/ when the church stirred up again from death shall be beutifyed with glori everlasting. Of these things forasmiche as God himself very largely premonissheth us in this book written of Daniel/ and hath constituted even the ordir of the times and ages/ appointing in a manner the very limits and bowndes of the world/ sewerly the reading of this book must nediss be profitable to good 
Cap. 12.  men. Also the angel himself in the end of this book exhorteth this last age to this lesson where he says. Daniel thou shalt stand in thy course or lot into the end/ that is. Thou shalt do this office. Thou shalt teach and confirm the godly. And christ himself doth not only deduce us unto the reading of this book/ but also commands us attentively to consider of how weighty and great things Daniels prophecy teacheth us/ saying/ whoso read it/ let him take heed/ which saying greatly moveth us to read this book the gladlyer with the more diligence. Besydis this/ it is the very brief compendious some and reherceall of the story 
A monarchy is one empire over all the world.  of the hole world/ even from the first monarchy to the last/ setting before our eyes the clear examples of the good and evilprinces and rulers.  
Of the profit of this book/ it shallbe spoken more here after. But to invite all men unto the reading of Daniel/ I have added brief notes. For the sayings of the prophets be so plenteous that thet cannot be all at once out drawn. Wherefore all be it these my bore and slender commentaris be not able to satisfy the amplitude of the matter/ yet it profiteth to put men in mind of the chief matters/ and as it were with my finger to point them to those places which the diligent readers being studious/ may by their own meditation afterward turn to/ & behold them nyerer. There be verily in Daniel many stories which require an interpreter. And in these/ I think my labour to profire the youth. Which my labours I permit to the judgement of the godly and learned/ which shall judge of this my book both iently and lovingly. And because it is commonly used to dedicated books to princes and rulers/ which usage may have many probable and grave causes, My mind is to dedicated unto you (most noble prince) this my labour and little book/ that when I hear your good will towered the church of christ and to honest studies, to be praised/ I would therefore declare also this your virtue unto the students/ exhorting them to love and reverence godly princes/ and in their prayers commend them with their commons unto God. Great is the infirmity of man/ greater is the fury of the devil/ which brening in the hatred of god/ as he thrusted out our first parents to fall into these miserable sorrowful calamities/ even so studieth he perpetually to hurt Crystes church. And chiefly he layeth await at the highest head thereof/ & of our life: neither is there any so great wisdom which can well perceive how great peril there is in every governance and regiment.  
Wherefore all princes conjoined unto the church of God/ aught with the prayers of all faithful to be helped/ that God which giveth health unto kings would once rule their counsesses and bow their minds & their enforcements unto their own and to the public saving health. Of this thing the readers should be monisshed in this kind of dedications. For the reding of noble and clear examples/ should exhort the same princes themselves unto modesty moderation/ & to pity/ not to slay ●ohō so ever the adversaries of god would have killed/ but to fere God. Which examples/ for this end hath God set before their eyes/ to call them and their posterity to the study and school of virtue. I there fore beseech God heartily the father of Jesu christ our deliverer to preserve you/ & so to govern you/ that your governance be happy & prosperous to you/ to your country/ & to the church of christ/ even the very true commonalty of all. So be it. In the Calends of january. 1545. translated.   

☞ The argument or matter contained in Daniel the Prophet by Philip Melanchton.  
MAny mighty and profitable thigis worthy to be deeply reposed into good mids Daniel comprehendeth which all to peruse and express/ our to skantlitle wits be not able. nevertheless let every diligent reder know himself much to have profited/ if he but the chief principals understand/ although it be but meanly: and use the same unto his own godly exercise: Considering which part teacheth him the true invocation and worship of god and which confirmeth his faith/ which reniecteth and refuteth the jews, and us casting away god and his gospel as they did: which part precheth to us repentance/ and which even now monissheth and warneth us in time, of these last perilous days & bloody end of this world. For these causes shall I recite briefly/ as it were the titles herein contained, which shall show you what utility shall come to you by reding this holy book and divine Prophet.  
first think you thus of the hole book. That the story of Daniel is a testimony of the preservation of the church beautified with great glory/ even then when it seemeth almost extinct and destroyed. It teacheth us therefore the church both to be chastised and skourged/ and anon after her cross/ to be restored to glori. It testifieth also the church/ not by manis counsel/ power/ strength/ ordinances/ noractis/ but by the sin help of god/ even from the beginning to this day/ to be defended, preserved and increased. It putteth us also in mind of the promises of god to be performed to his church/ although it be done after another way than we can conceive. As when it was promised to the tribe of juda, The sceptre nor teacher to be taken away from it until that saviour Sylo come: where of the kings of juda were so bold/ that they so often rebelling/ most proudly and cruelly they resisted and dampened the preaching of jeremy concerning the destruction of their cite temple/ and kingdom. As would now men resist and destroy him that should preach to emprours and to kings saing. Except you repent and receive the gospel now offered you/ the turk shall destroy all cristendom. But jeremy known full w●ll these things both to come to pass/ that the people of god should be chastised by an heathen king/ and yet at that time/ neither the regal family nor the stock of juda to be extincted nor the true prophets to fail & b●wanted. And even so it came to pass beyond all menis expectation/ when few or none known thereof. For the kingly stock even in the babylon's captivity had their honour/ where god stirred up prophets and orned his church with great glory, yea and even the heathen gentiles did he adjoin unto the fellowship of his own church/ so that there was then a glorious conversion of the heathen unto God/ as I pray God there may be of the turks and jews once unto our true christian religion.  
Secondarily you shall observe the testimonis of Messiah our king christ. For as the other prophets were chiefly stirred up that by them the promises of christ should be spread the wider/ even so it behoved Daniel to do the same office: and that by many ways/ and in many visions. For he prohecyed of his birth telling the year and time thereof/ and of his passion a● certainly and justly the very time, as did johan Baptist point himforth with his finger/ even whiles yet the comonweale of the jews should, christ should be born and suffer/ and also when their ceremonial shawdews & sacrifices all should cease.  
thirdly you shall note the order/ of the. 4. Monarchies/ which order is here expressed/ that the very time wherein god would have christ born should be known/ and the time of the general resurrection of the dead/ and the judgement should be signified and foreseen. So that Daniel prophesieth certainly of these troublous last bloody days and persecution now of late begun; which all/ christ with his last coming now at hand, shall of.  
Fowerthly you shall note the places of repentance/ of faith/ and of the justification by faith only.  
Fyftely/ you shall note the examples of good and evil kings.  
Sixtely consider the testimony of the resurrection.  
Seventhly there is given v● a forwarning of the ungodly kingdoms/ which about the end of the world shall enforce and contend to quench and put away the gospel of god. And here is described the sorrowful lamentable cruel scateringe of the poor preachers and professors of Crystes verity/ and the persecution of the church dispersed and vanished into sundry strange londis, porely there living, under kings em●… and rulers, which, with cruelty defend idolatry, superstition and false religion. And in so great confusion among sundry nations/ sundry sectis shall arise bolstered up by manis wit & reason, concerning gods worship, invented by man and the justification by works etc. against which profane fantasies and idle imaginations we must learn in the gospel/ god to be worshipped in spirit/ and faith only in christ to justify. Against the epicures that deny the resurrection/ and souls to be immortal/ here we have a clear testimony of the resuscitation of the dead to come, where the ungodly shallbe punished with pains perpetual/ and the godly endued with joy eternal. The professors of this doctrine shall arise again unto life. By the doctrine of christ/ of the prophets/ and apostles, professed and received/ the true church is 〈…〉 from the synagogue of antichrist. Here it is taught also the church not to be the most multitude/ but often to be but a little miserable sort afflic with poverty, preso●s, and persecution with many other calamities / and the wyked enemies of god for the more part to bear rule/ to be emprours and kings, pope's, cardinals, bishops etc. And to have the wealth vain glory of this world. But when these outward apperances' offend manis reason/ which being ignorant of the wrath of God against sin/ yet cleaving in the nature of man/ dreameth these rulers rather to be beloved of God to whom he giveth victory/ empery, riches, & rule: therefore it is necessary to note this premonicion, teaching us how we should know the church of God/ where we should seek it/ even only in that congregation which receiveth & embraceth with peril of their lives the doctrine delivered by the prophets/ by christ & his apostles. And let not the 〈…〉/ kings/ ruler's nor riches nor their glorious titles/ nor the multitude/ nor long customs/ nor the holy names of their holy mother the church move the to esteem them for the people of god, which either castaway/ neglect or 〈…〉 the universal doctrine of the prophets and apostles/ orels openly and pertinatly defend imagis, superstition vain ryts/ idle ceremonies, and papistry. Here also thou seest the Antichrist'S both seculare and spiritual prophesied to come in the second & third but especially in this last Monarchy/ where in they shall most cruelly towerds the end of the world grievously persecute & resist the gospel/ here (I say) are these adversaries to christ lively setforth in their own colours and as it were with Daniels finger pointed forth: & also/ how/ wherewith/ and when they shallbe destroyed. Men must be prudent in dividing and receiving the prophet's documents. They must look which part containeth the laws/ which preach the promises & the gospel. For unto these principals alother things must be referred. Note also which part declareth the documents. As what can be said clerelyer and evidentsier against the jews/ then that Daniel of firmeth christ to must have had been born during yet the common weal of Moses? Wherefore that horrible destruction of hierusalem and ruin of the hole land of juda now passed. 1474. years/ do testify christ to be born/ & it refuteth their mad and cursed pertinacy. Here must we note the lessons of the true invocation & worship of God. As when Daniel prayeth/ he aknowlegeth to God only his own and their sins for whom he prayeth/ & asketh of God only deliverance in the faith and confidence of his mercy/ adding by express name, For the lord christ his sake/ that is for Messiah his sake promised. This form of prayer with confidence of the mercy of God promised for Christ's sake/ we aught to use in these last and perilous days: now be we taught who be the church and therewith monisshed to fly and▪ that false coloured company that contend to blot out the name and glory of christ/ defend their images superstitious rites, cere. and papistry against the gospel/ under the name of the church or of any other begged glittering gay titles.  
Neither aught this thing to be neglected/ that to confirm our mids/ God 
the scripture is God's word.  hath given us prophecies of all sorts concerning the extern kingdoms/ so that by the just fulfilling of every thing/ as it was prophesied/ we have true testimonies that our scripture is God's word/ & no nother but this our faith, to be the true faith also. And that we should be warned and told when christ shall come and when we must look for the end of the world. And when we see althingis to have had come to pass/ and be fulfilled which were prophesied/ then we should believe even these same also to be likewise fulfilled which yet this day the scriptures testify to come orels we see them present. Which prophecies the cl●resyer to be understanden/ it is necessary we know the ages of the world and the order of the. 4. Monarchies/ and the number of the times howlong they stood.   

A brife supputation of the Ages and years of the world.  
FOr the better understanding of this prophet/ I will divide the world/ as says the house of Elie/ into. 3. ages: and then after Daniels story into. 4. Monarchies. The house of Elie thus says. Six thousand years shall the world stand/ and after that it shall fall and be destroi●  
Two thousand years it shall stand under the law unwriten/ called the law of 
the first age.  nature▪ written from the beginning in menis hearts.  
Two thousand years under the law 
2. age.  written by Moses.  
Two thousand under christ and his 
3. age.  gospel/ a● be it this last thousand years be not fulfilled/ for that the sins and wickedness of this world being so abominab●●/ so rank and ripe & the persecution so grievous/ God must for his promise sake Mat. 24. and for his chosen's sake shorten the days, jest all flesh perish. The 
the first age.  first age contained in the first. 2000 stood from the creation unto Abraham being. 5o. yeris old/ which was. 344. yeris after. Nohes flowed/ which flood was from the creation in the year. 1656. The second 
2. age.  age in the second. 2000 reacheth from the said years of Abraham unto the birth and passion of christ. christ was born in the year from the creation of the world. 3978. and prevented the end of the fourth millenary by. 22. yeris. And why? verily because we should know that as he hath with his first coming into flesh prevented the end of the second age/ even so will he with his last coming to judgement prevent the end of the last age and sixt millenary. This third age in 
3. age.  this last. 2000 began at the birth or rather after the ascension of christ and shall continue unto the destruction of the world at christ's coming to judgement. Of this age there be past this day from the birth of christ. 1545. and from his passion 1512. and from the final destruction of jerusalem and the jews common weal 1474-And thus is the world old. 5523. or after another manis reckoning. 5528. Which reckoning is thus gathered in the bible.  
First from the creation to Nohes flood there were years. 1656.  
From thence to Abraham's going forth out of chaldei. 363.  
From thence to the going forth of the Israefits out of Egypt. 430.  
From thence to the first building of the temple in the. 4. year of Salomons reign. 480. yeris.  
Fron thence to the captivity in babilon. 429  
The captivity dured. 70. yeris. And here was the age of the world. 3428. yeris.  
From the captivity to christ's birth. 550. yeris. & here was the age of the world. 3978.  
From christ's birth unto this year there be. 1545. And thus have we the age of the world from the creation. 5523.  
But because only Daniel prophesieth of the. 4. high Monarchies of the world and how cruelly christ's church should be persecuted under every one of them/ and how it shallbe treated under this last monarchy of the Romans to the worldis end you shall first know that a Monarchy is an empire or kingdom wherein all the gover 
A monarchy.  nance dependeth of one man/ albeit the same hath under him many kings & princes. So that a monarchy is the sole head impery over all the world. The first monarchy stood upon the chaldeis, & eft soon 
the first monarchy.  upon the Babilonitis both at last joined into one. And began at the end of the first age in Abraham's days/ and continued unto the last yeris of Daniel/ even to the end of the captivity of that jews in babylon, with Monarchy stood. 1495. yeris & ended in the year from the creation. 3440. And then began the second Monarchy, with was 
The. 2. monarchy.  the empire of the mediss & persies, to florissh, & continued. 191. years. Then conquered great Alexander the Medis & began the 
The. 3. Monarchy.  third monarchy/ called the empire of the grekis/ which stod. 260. yeris. Then at last, 47. years before Christ's birth, began the 
The. 4. Monarchy.  4. Monarchy called, the Roman empire/ with yet standeth/ but (as Daniel did foresee it) upon feeble feet made of brittle potba▪ earth/ The legs thereof saith he) were 
Daniel. 2.   
For when it first began/ the Romans were mighty & valiant so continuing, till Mahumete & the popis of rome by fraud minisshed, skatered, divided, & translated the empire/ as you see it this day dekaid: this last monarchy hath now stonden .1592. yeris, justus cesar first beig conso●er & estsone the first emperor of rome with reigned 4. years & 7. months whom succeeded octanius Augustus, in whose year. 42. was christ born.   

OF God/ 3. in people and one in 
The argument.  substance/ we begin this exposition, for that according to his threatenings & comminations he hath by Nebucadne king of Babylon/ asmightly 
The omnipotency & mercy of God.  destroyed the kingdom of the jews for breaking his. 10. commandments: & again so mercifully acordig to his promises he preserved Daniel with his fellows ende●owring all ways to keep his precepts. In this glass we behold god both almighty & merciful by kiges & prophets so to govern that world/ that they which will not believe the prophets and true preachers (as did the jews contemn jeremy) must with out mercy be destroyed by the kings and at last by the turk according to his threatenings in the law: but they that believe 
God ruleth the world by kings & prophetis.  his prophets (as did Daniel and his fellows, believe jeremy) shallbe mercifully preserved by the kiges & even under the turk to/ according to his promises. Let us therefore believe the doctrine of the prophets and preachers, preaching the law & gospel/ lest with the edged sword of the kings and turk the servants and ministers of God/ we b'e slain with the ungodly jews/ but rather contend by faith to be conserved with Daniel according to God's promises. He cannot lve which says/ I am the strong and zealous God, the visitor and seker out of the wickedness of the fathers in their children, unto the third and fourth generation. But yet am I merciful into thousandis that love me and keep my preceptis.  
In this Chapter/ it is showed how that Daniel with his fellows taken in battle, were brought into the kigs' court of Babylon/ and there liberally brought up, so that they become very apt and able to govern the common weal: which story containeth first a clear example of the divine providence, and then an example of the holy and liberal education of young men.  
The first Chapter.  
In the third year of the reign of joachim king of the jews/ Nebuchadne▪ king of Babylon came to Jerusalem and besieged it. And the lord yilded up joachim king of the jews into his handis and also certain of the vessels and jewels of the house of god, which he carrying away with him into the land of Babylon into the house of his god/ did set them up in the treasure house of his God.  
The first place containeth the wrath of god and punishment of wickedness ● ungodliness according to the comminations of god/ begin at the examples of the wrath of God/ that is/ at the grievous calamity and miserable captivity of the king & his subjects/ the destruction of their chief cite Jerusalem/ burning of their noble temple for their idolatry and breaking of his preceptis, which miserable calamitous captivity and deadly desolation are described in the. 4. of the kings. 24. cap. and in the last of the chronicles called Paralipomenon. Hitherto therefore tendeth the hole story of Daniel. 
note this well good reader.  That as the jews with their common well, were so miserably destroyed and led into captivity by god's minister Nebucad ne king of Babylon for despising the preaching of jeremy, and slaying his prophets, teaching them the law and gospel and warning them of that their plague to come over them: even so shall all the christian realms at last for thrusting away the gospel offered them and sleying the true pechers sent them of God/ be likewise miserably destroyed and captuied of the turk: so that first by mutual and civil batails among themselves one destroing other/ they make the way more easy and ready for the turk to invade and overcome all cristendome. And wherefore shall God do thus to his people? Because 
22. Cap.  (says jeremy) they have casten up the covenant of their own God and worshipped strange Gods. Unto the which sentence Daniel subscribeth saying/ we have 
9 Cap.  not obeyed the prophets, the servants of God.  
In the land of Sennaar/ that is in 
Gene. 7. Of babylon city.  the land of the Chaldees/ in a great plain was Babylon builded in process of time mightily and strongly augmented with rich palaces, pleasant houses/ strong walls, and towers called the head city and empire of all the world so celebrated, and standing invict with many glorious victories by the space of. 1495. years/ having the hole world under their dominion. It was builded in. 4. square. 60. thousand pa over from brickwall to brickwall/ the brickwall is. 200. foot high/ and. 500 foot broad. And yet was every foot longer by. 3. fingers then owers. It was in circuit without the uttwarde brickwall is. 480. forlongs. It was double walled with many high and strong towrets. And by a marvelous craft and labour/ the flood euphrates was brought to run round about it/ betwixt/ and without the walls and thorough many places of the cite. It is so described of the ancient history writers/ as of josepho/ Plinio/ Herodoto/ Orosio as no cite else to be like it. But this so mighty a city and golden head/ when the king Balthasar with his nobles were festing and banqueting in the night in most security/ for that they thought their cite to be inexpugnable. Then came king Cyrus and laid siege to Babylon/ he digged up the banks of euphrates and turned the flowed clean from the cite/ so that with out peril he might with his host entre it/ and then having the king of Babylon in such drunkenness and security he slew him and took the cite. In that cite yet (as it is left) there remains the temple of jupiters' image, called Bele the finder of the syderall science/ or●ls is there no nother memorial 
Amonition  or scant any vestigie thereof. Of the sudden fall of that so strong a cite/ so mighty and clear an Empire and noble monarchy or golden head as God described it/ let all kings and 'em this day described by the pot ba earth and frail feet, divided among themselves in to. 10. erthentoes/ beware and take ensample. For Cyrus and the Turk the ministers of God/ are at hand/ even the very instruments of godis wrath punisshing the wyked ungodliness of all christendom. For it was the lord (says Daniel) that yielded up the king/ the city/ the temple, and the holy vessels thereof into Nebucadnezers handis to be set in the temple of the devil. And yet is not God the author of evil/ for worthily punisshing sin in hardening impenitent hearts▪ as he did Pharaos' heart.  
Wherefore if men will be wise and warned in time/ let them fere God, constituting heathen kings as was Nebucadne●/ and now is the turk, to punish sin/ lest by these examples of the wrath of God according to his comminations we be destroyed of evil kings and of the turk/ Peter writeth/ the destruction of Sodoma to be prescribed unto their posterity 
2. Pet. 2.  for an example/ and the same example let us here take at the jews. And pray to our father that he lede● us not into temptation/ but deliver us from that evil. For if he spared not his own natural branches the jews (says Paul) beware 
Rom. 11.  lest he spareth not us unnatural branches/ but serve us as he dealt with his own people.  

Then the king commanded Asphenaz 
Text.  his high stewerde to choose forth of the Israelits of the kings blood and nobles/ young men most clean/ fair/ witty, wise, learned, comely people, and prudent to upon him & to stand in the kings haul, which should learn the chaldey tongue. Unto whom the king appointed their daily living out of his own store house or table and of the kings own wine/ so that after. 3. yeris thus upbringing, certain of them might stand before the king. Then were there among the jews Daniel/ Hananias/ Misael/ Asarias' unto whom the stewerd gave these names/ and called Daniel/ Belthasar: Hananias drach/ Misael Mesach/ Asary Abednego.  
In this text/ kings be taught to moderate 
The office of kings and victors  their victories/ & that it is their office to see the youghth diligently & godly brought up and learned. This place containeth an example of mercy and clemency for kings/ not to destroy their captives/ but to set a better order among them/ preserving the good and just a live/ and the intractable and incurable, to suppress them. Here you see the church of 
the church is free in captivity.  God better entreated in a strange land underan then king and his officers/ then at home among their own nation/ God so providing and exciting the hearts of heathen princes. Thus hath he made the then miscreaunts the instruments of his mercy over Daniel and all his other godly fellows/ in nowmber wellnigh. 10000 of the noblest born, to live in chaldei as quietly as they had been there born out of the Babylonyts. Thus you see God evermore to keep promise with his just people and faithful/ according to his saying, I willbe merciful unto thousandis that love me and keep my commandments. 
Exo. 20.   
Of this place let kings and princes 
What thing is victoriose kings should do  which get victory learn these. 3 lessons. Friste to choose out the young men most apt, gentle, godly, and of pregnant wits, into the ministration and governance of the common well and of the church, as here commands the king to choose himforthe the most likely pure, and comelies●e, prudent, young men to stand before him in his court. For so should they use their pires and victories, that they should know and ever prefer and divide the good men from the evil/ as David giveth them ensample teaching the kings so to do in the. 101. Psal. secondly they be taught to instruct and bring up such▪ young men in the knowledge of tongues and word of god/ as here doth the king to Daniel and his f●lows causing them to be learned in all the discipline of the chaldeis. It is commanded to kings that the volume of the law 
Deu. 17.  be ever in their handis▪ Wherefore the office 
kings mu●●● ever ●●ad● the book of Deut.  of kings an● having victories, is to see diligently that there be many learned and godly prudent officers, which must rule and minister to the commons and in the churches, according to the divine & human laws. And of this their office/ kings be called of God the nou●ces of crys●e. Esay. 4. 9 Thirdly/ these k●●es should give unto these choose & learned men their new names corresponding their vertews 
Daniel.  and offices. As Daniel being as much to say as a man aknowleging and professing God to be the▪/ was called now 
●althasar.  Belthasar/ that is/ the most excellent and faithful keeper of treasure ●ananias which 
●ananias.  expresseth and sowed the grace of god is called drache/ which is/ a sweet woman's 
drach.  breast or a lifting up/ Misael is one ask his petitions of God/ afterward called pesach that is a man in high price. Asarias' as much to say as one testifying of himself/ God to be his helper/ is called Abednego that is a giver of light Thus did God by the king glorify his servants with names of vert●we and commendation▪ according to Paul saying/ if thou be good thou shalt be praised of the powers/ that is to say thou shalt have high names of office and be preferred▪ 
Rom. 13.  other. Now let us all pray incessantly for such victoriose kings/ that good learning and tongues might floreshe into the utility of their churches and common weals and that siche might long reign and of all their enemies have an happy victory.   

But Daniel determined with him 
Text.  self not to be polluted with the kings meats and wine etc. Because the text occupieth much place/ therefore take the bible to the at this place and say it buy the reding over the text before & after thou haste read this exposition.  
This is a place/ of faith/ tentation/ perseverance of holymen being in the cross. And it containeth examples declaring that to be true which God affirmeth 
Exo. 20  saying I willbe merciful. etc. Daniels faithshyneth in these words. That he determined not to be polluted with such meatis as God had foreboden him and all jews in levitico. Daniels faith was tempted in that The chamberlain▪ said 
Cap. 11.  if he would not receive such meats and wine/ the king shall take displeasure with me and slay me if he see your faces lean. His perseverance aperethe in that Daniel says. Prove us thy servants these. 10. days with gruel & a little water. O the constant faith/ abstinence and perseverance of Daniel/ with gruel & water desy rather to be sustained then to be polluted with the kings dainty dishes. Ower bloody Esau's would not have so done. For if they had never drunken of the court wine and cup of Babylon but had continued stillat their studies in scoles with their wont thine far/ as they had never been popish bishops/ so had they never denied the gospel now fallen from the truth unto papistry to be so cruel sewers of christ in his menbers. Let us therefore pray our almighty father for Christ's sake to not lead us into this temptation▪ but deliver us from that evil. Amen. 
Places of the. 1. cap.   
Now let us briefly touch & declare the places of this first chapter. The first place containeth the pain and punishment of ungodliness/ even the grievous captivity & calamity of the jews for their idolatry and transgression.  
God marvelously performeth his promises/ and conserveth his church/ even then when he punissheth the ungodly.  
Unto these two places pertain all jetemyes' sermons in the. 22. chap. prophesying their captivity because they custe away the covenant of the lord, and worshipped strange gods. Also of joiakim here mentioned he said he should be buried like an ass/ casten out of the gatis of jerusalem. Let us therefore fere the judgments and wrath of God and abhor ungodly worshippings and other grievous blasphemous crimes. For if god spared not that 
Rom. 11.  people to whom he gave so excellent gifts and ample promises/ much less shall he spare us. The promises were marvelously performed of God in preserving his own faithful as Daniel with his fellows above manis expectation. And again the wicked grievously punished according to God's comminations in thelawe. And therefore jeremy rebuketh the fond vain hope of the ungodly which so wrested the promises unto this end/ that they denied any such plagues to come over them saying: tiuste not in these lying prophets sermons/ saying we have the temple/ the temple of the lord so holy etc. And again when Hananias falsely prophesied the jews to return after. 2. yeris from babylon and did break the chains which jeremy carried/ jeremy blamed him adding/ hananiam the same year to die because he spoke against the lord/ and even so it came to pass. Of this story it appeareth the false preachers then to have been in the most high authority/ for they boasted and blewforth pleasant promises out of their own heads to please the people. 
The false prophe t● were ever in greater authority than the true  But jeremy told them the contrary & what plagues hanged over their headis/ not to return out of that captivity before 70. years. jere. 29. 30▪ and so forth saying. I shall chastise the discreetly jest thou sem●… to thyself to be innocent. But I shall healthy wounds etc. Where he teacheth wherefore God in those common corporal plagues pluketh also the godly together with the evil/ even for that he willeth the godly to acknowledge their sins and so to take from them the confidence in their own rightwiseness whom he teacheth to repent promising them aftirward deliverance. Thou hast chastened me O lord 
wherefore be good men scourged with the evil.  and therefore am I taught (says jere. 31.) as men break young colts and steres. Here he teacheth the faithful holymen to be punished to increase their repentance. Two manner ways therefore he counforteth us. He teacheth what profit cometh by punisshing us/ and promises deliverance. And here it helpeth much to observe 
The battle i promises.  the battle of the promises/ for so men run to the promised deliverance in their afflictions. For when they have them not by and by/ and as they imagine to get them by manis reason/ their mids fall away from them and theirselues falbak from God/ as did Saul fall from him/ and as here there fill away many jews thinking themselves to be forsaken of God. But the godly/ they know it verily wherefore afflictions be laid upon them & that god seeketh in them thereby their obedience/ so that anon we might be lifted up with faith and sustained with the promises ask and waytig for help/ as in jere. he says you shall pray to me and I shall hear▪ you. 
29. Eze. 33.  and again. As I am the living god/ so will I not the death of a sinner. And here it behowueth to be prudent/ and to know god to be the governor of all chances & fortunes above our understanding. Wherefore if the deliverance be differed/ yet let us not shrink nor fail nor faint in our 
Ephe. 3  faith & hope. This teacheth Paul saing. Glory be to him which is mighty to brig it to pass above our ask and understanding. And thus had the faithful people more glory in their exile than at home/ for they had with them many Prophet's/ as 
The glory of the people of Israel ● their exile.  Daniel Ezechiel/ zachary/ Haggi. And God witnesed to the gentiles with miracles that this his people had his own word / the very true worssihping of him, and promise' of their salvation/ as was the miracle of the deliverance out of the burning oven/ yea and the heathen high kings were converted unto the true religion of god. And the kings stok of juda was there conserved and entertained regally. Wherefore this promise was not void.  
The sceptre shall not be taken away etc. 
Gen. 49  But yet did god perform his promises far otherwise than the false or true prophets thought it. Let us here therefore learn in our afflictions and troubles to hold fast our faith and calupon god, abiding patiently his help, although it come not to pass after our imaginations but as it is disposed and governed of godis counsel. Let us be instant and fervent in prayer/ for the prayer of the humble afflicted shall not go from God/ as it is written. Also it is to be noted. That God long differred this extreme and last plague of the jews at that time and all to invite them to repentance/ as jeremy preached it to them. But when the ungodly thought themselves in great security, to have 〈…〉 been passed all perels and pains than were they the more stourdye and s●ifnecked: 
3. place.  & sudden destruction camover them. Now as touching the third and other places of this first chapter/ kings be taught to moderate their victories/ and not utterly to desinroie all/ but to constitute a better order setting all things in a better state/ preserving the good and learned men/ as did Nebuccadne preserve jeremy and the king with the most multitude of the people. Hitherto pertaineth the precept of clemency and mercy for kings/ which is to do well to the good men decerning the good and learned from the evil & unlearned/ & to moderate the punisshements of the tractable and curable/ and to suppress the obstinate uncurable. For mercy and verity keep the king, and with clemency is his throne sustained & born up. Also here be prices taught their office, to see diligently 
Prou. 20 / that their subjects be learned the word of God and other crafts and coning arts etc. necessary for a common weal. It is testified here & confirmed the precept deu. 17. commanding the king always to hold the book of the law of god in his hands that he might read it & learn therein. wherefore kings aught to procure diligently such learned & godly men, of whom they should learn/ who also should tech other: & even hitherto pertaineth the saying of I say. 49. even the kings to be the nurses of their people/ that is kings to nouresh up, maintain, and defend the preachers and teachers of the churches and schools, and not to destroy, burn, banish, and command them to silence. O how highly is king ezechias praised for restoring the studies and scoles of the priests. Wherefore all princes aught to know, God to require of them straightly this office. 
2. Paral. 31.  The jews persecuted their own Prophet's/ but now the heathen king nourissheth them: and received great benefits of God for so doing. For he was by them converted unto the true religion and had a flouresshing kingdom for these good me nis sakes. For god largely recompenseth this kind of office according to his own promise/ whoso giveth but a draft of water to any one of my preachers he shall have 
Mat. 10.  his reward. But contrary/ the tyrants which despise, molest, and persecute the godly preachers/ studies and scoles/ they shallbe plagued with horrible punishments To this study of godly prices pertaineth 
1. Pet. 3.  that peter commandethe, Every man to be ready to give a reckoning of his faith and to satisfy whoso asketh him there 
Titu. 3.  of/ and Paul commands Titum, that the people learn to excess in good works unto uses necessary so that they be not unprofitable. At last you se Daniels temperancy to have been the work of his lawful profession commanded in the law and not the tradition of man/ nor yet his own choose holiness or religion/ he would not defile himself with the heathen kings forbode meats to avoid the company & rites of the gentiles. Also Daniel being in the king's court/ neither for threats nor for contempt/ or pleasure/ nor by power would hebe overcomen or tempted once to serve from the true worship, word, and fere of god/ no not for promotion/ which thing will not our spiritual courtiers do. Look you therefore of Daniels constancy/ his faith and temperancy and follow it/ if you will with Daniel be godly promote. For they that glorify me/ I shall glorify them says the lord. 1. samuel. 2. And they that despise me/ I shall abhor and with shame confound them 
The godly how they shall do in time of peace & battle. Eze. 18.  The godly therefore in time of peace hear the prophets and preachers/ that is/ they fear the comminations of God and believe his promises/ wherefore when they be punished with the ungodly (as men in peril both in one ship) they despeier not but they confess their sins to God pronowncing him to be just. And because God says/ as verily as I live/ I will not ● death of a sinner but had ●r him to be converted & live/ a none they erect themselves by his promises against his comminations 
Faith erect●th hirself up bithe ●mises against the threats. / they call upon him/ they be herd/ and helped/ as you see it in the example of Daniel and his fellows in this Chapter. For they be as sewer as god liveth and reigneth/ that he will keep promise with them that repent & believe his promises therefore they prescribe not that time nor place nor manner to god in fulfilling his promises with 
We may not poit God the time place etc.  them as do the ungodly/ but against all hope and trust they hope and believe as did Abraham/ and they preach as did Abacu● saying. God will fulfil his promise. This example therefore teacheth us manifestly trwthe it to be that Paul says, God to be mighty enough to bring allthings to pass above our estimation/ expectation/ ask 
How the ungodly behave themselves in time of peace & battle  and understanding▪ to whom be glory. But contrary do the ungodly, which in time of peace deride and contemn the preachers of the gospel, and hear the prophets of the devil preaching his and their own false doctrine/ boldly affirmig those comminations of the true prophets to be vain/ because god promised the sceptre of juda not to be taken from them/ and as we promise' o●r selves victory against the turk because we be crystened & call upon holy saints he being an heathen miscreant) we make with ower ●yes/ that is with the false interpretation of the scriptures and falser preaching, the people and ower selves so sewer that we dare say and cry with the jews, Templum domini/ templum domini. The temple the temple of the lord/ The church of God/ the church 
The fast and punishment of the false preachers  of God arwe etc. But God almighty and merciful nevertheless keepeth his promises (as thou here seist him) yea although he punish the ungodly as it is afore said. For it is the sin of the false Prophetis being ignorant of the nature and difference of the law and Gospel/ that make the ungodly in time of peace to contemn and scorn out, the word of God and so to fall from God in time of battle. And even the blood of all these contemners of God's word now perished/ shall God require at the handis of hour false preachers.  
Wherefore jeremy well dehorted and dissuaded the people saying: See that you believe not the lying words and sermons of the false preachers saying: The temple the temple of the lord is so holy. For because 
jere. 28.  that Hananias gainsaid jeremies' sermons, jere. told him he should die the same year/ because he preached against the lord. So true is it that is commonly said: you will not believe the true preachers exceptye see signs & mir●…  
Let us therefore fear God according to his commandments/ and believe in him as it standeth in our credo and according 
The cry sten life.  to all his promises/ and pray we always as christ teacheth us in our ●ordis prayer/ that we may in time of peace/ with our well doings and sayng overcome the envy of our adversaries/ and in the troublous times of war be preserved with our christ and preserver almighty/ as were Daniel and his fellows and may reign/ as they did/ in the mids among our enemies  
Amen.    

Here is Nebuchadne ●●●● dream 
The argnment of the 2. ca  declared/ which Daniel interpreteth of the. 4. Monarchies which shallbe destroyed at the coming of Christ's kingdom.  
IN this chapter God comforteth his captived jews/ and ens●ructeth the king unto the kingdom of heaven. He comforteth them in that he glorifieth Daniel showing Messiah to come in/ and after the fourth Monarchy. He instructeth the king in that he confoundeth his wise men, the priests, and dream tellers in declare christ to pertain unto the gentiles/ but so that first/ the wisdom of those worldly politic preistis be proved all foolishness.  
In the second year of Nebucadnezar/ 
Text.  he himself saw a dream/ whereby his spirit greatly afraid/ he awaked. Then he called together his astronimers, encha unters▪ and the sooth sayers in all caldye to tell him and interpret his dream etc.  
Now God revealeth in an ordir the. 4 Monarchis/ witnessing that in the end of the world the everlasting kingdom of the faithful which trwly have worshipped and feared God/ shall come unto them. In this revelation is there first of all/ consolation and a doctrine set before the people/ for they did now see themselves not forsaken of God in that they had such Prophets as was Daniel one. They learned also when that perpetual glory promised to their father's/ should be looked fore. B●sydis this/ the king and many other gentiles by this doctrine/ were monisshed to know the very God and to embrace the true religion and word of God. Secondarily this chap. containeth an example. That God heareth the godly giving to the askers in faith/ wisdom and other gyftiss.  
It containeth a testimony. That empires and kingdoms be constituted of God.  
It monish us/ that the empires and kingdoms by little and little shall fall into worse and worse states/ and the later and last shallbe/ one after another more troublous/ full of sin and mischief and least just. As was the Roman empire crueler and harder than the Persyk and Greek empires.  
It is testified that it is lawful and necessary for faithful men to bear rule. For Daniel obtained the rule of certain provinces for his fellows.  
In these first four places are contained three examples/ that is to weet/ too of the mercy of God declared upon the king and on Daniel/ and one example of the wrath of God showed upon the wise men of the world. The king Nebucadnezar studied & mused what should come of his realm and of the hole world: wherefore God created him a dream whereby he should be certified what/ and how many kingdoms should before come, even unto the everlasting kingdom of Christ/ for God would in this dream show Christ to the king and to his heathen realm, because he had before sworn it by a sacred oath unto the seed of Abraham now captived in the same realm of Babylon/ saying: By my nownself 
Gen. 22.  swear I/ that in thy seed shall I bless all nations. Wherefore/ that this king and nowrce of Christ might know the Babyloni religion to be devillisshe/ and the jews religion to be god's true religion/ he maketh the king to forget his dream/ smiting yet into his mind so deep a dreadful desire to know it that not only all the wise sooth sayers and dream tellers of Babylon/ but also even Daniel with his fellows he would command to be slain unless they could 
It behoveth the victor to feel what captives he hath 1. Samu ●l. 5 & 6.  declare and show him his dream. For as it behoved the Philisteins' to have had experience what a geste they had of the ark of God/ even so it behoved the victore king to know what manner men he had in captivity: but yet with more mercy than pharo felt what gestis he had of the same seed. The wise enchanters priests and sooth sayers of Babylon are the example of the wrath of God. For they boasted and craked religiously dreams to be showed and declared of God & themselves to have the coning to declare them/ If you have this craft to interpret my dream as you profess it (saith the king) so may you as well have the cunning of your God's to tell me what I dreamt. But seeing that you cannot tell me my dream/ you declare yourselves worthei to be convicted as very liars and fools/ according as says I say. God confoundeth the wise in their own crafty subtylite the lord knoweth how vain are the studies and thoughts of the worldly wise men for in that they denied any man to may show that dream/ they took away the providence of god and denied the religion of the jews/ that is to say the law and 
god how he is with men.  the gospel by the which means God is cenuersant with men and revealeth his mysteries. Wherefore the king justly threateneth 
I say. 29  them death/ according to that saying. I will destroy the wisdom of the wise. For this is of a trwthe/ God will first shame, destroy, and confound the false religion and the wise politic prudent mayntayners thereof, before he revelethe and bringeth in his gospel and true doctrine. And as the politic prudent sent 
the word of god revealed shameth man nis doctrine seem it never so decent & laudable.  their spies before to view the land of canaan concey▪ a fear and a despaier never entredin themselves but rather despaiered of God's promise/ even so shall these politic wise in so great leisure taking, casting so many perels of seditions & tumult if the gospel offered should be speedily received/ never have it nor never enter into the kingdom thereof. For whoso observeth the clouds and wether shall never sow nor reap. Eccle. 11.  
Daniel and his fellows are the example of the mercy of God. For therefore would God/ that the king and victore should threaten death to Daniel captived/ that he should be constrained to call upon god and so thorough his invocation the dream should be known openly into the consolation of the church captived, and into the conversion of the gentiles unto christ/ for whom and by whom only all things be done.  

When Daniel knew the decree 
Text.  of the king and that sentence was given the wise dream tellers to be slain/ and that Daniel & his fellows were sought of Arioch the shrive to be slain. Then Daniel took the matter in hand and said to the shrive. etc.  
This is an example of faith in God almighty as hath the first article of our Credo. For as Abraham above all 
Rom. 4.  hope/ & against hope/ believed and crept up by hope under the wings of the almighty/ so doth Daniel here by faith himself to find out the dream which was impossible to all the wise men 
all things be possible to God.  of the world. For as no promise of God is impossible to be fulfilled/ so are all his promises possible to him that believe them. Because therefore he knew God to calforth that▪ is not/ to make it in deed (whatsoever god says it is done) with great confidence Daniel in the peril of death/ condemneth the kings cry/ and promises the interpretation of his dream with a joyful Gospel or tidings to them all/ by which promise he so broken the kings wrath/ and returned his sword into the sheath which should have slain them/ that he may be well nowmbred among them of whom says the scripture. The holy faithful thorough faith over came kingdoms, but how▪ verily by faith 
Heb. 11.  as it folowthe. 
Text.    

Then went Daniel home and showed his fellows Hananias Misael Asaryas the matter▪ praying them to prayefor the grace & gift of God celestial in this secret hide thing, lest they with the wise men of babylon be notquartered into pieces/ which done, This secret mystery was revealed to Daniel in a vision by night/ & then dani. did laud & praise that god of heaven saying The name of god be honoured etc.  
Here is lo/ an example how in trouble we should calupon God/ and our desire obtained/ 〈…〉 give him praise and thanks/ as he commands saing/ call upon 
Psal. 17.  me in tribulation/ and I shall deliver the and thou shalt glorify me. To call upon 
What it is to call upon god. 2. Cor. 1. joan. 16  God/ is to ask his promises in christ/ for all the promises of God are Amen/ that is ferme fast and sewer in christ. For what so ever (says christ) you ask my father in my▪ he shall give it you. To give thanks is to 〈…〉 God for his benefits given us in christ, by whom the sorrowful and sad be animated/ which delivered do thank him. Of the Psalter book we may learn to call upon and to give god thanks. The sense of all the places in Daniels thankis giving is/ all gifts to be of God/ not only the gifts of soul but of body and fortune/ as Paul affirmeth in his pistles to the Corinth's and Ephe. & jam. also. Wherefore the very worship of God to be setforth in this place we may confirm it by the Psal. 50. 
Text.    

Wherefore Daniel going up unto Arioch the king's chief officer sent of the king to slay the wise men of Babylon/ biddeth him hold his hands: & lead me to the king & I hall expowrte him his dream  
Daniel giveth us an ensample to love our enemies/ but yet to condemn their 
Our enemies must we love.  falsedoctryne and their sins & the true doctrine of christ constantly to affirm. For the wise politic enemies of God's word in babylon/ he so loved that he would excuse their ignorance/ and for their ignorance pray that they be not slain: the consideration of his excusation and petition was/ for that he knew the natural wise men not to perceive those things 
1. Cor. 2. Only the holy ghost seethe what is to come  which be of the spirit of god. For the spirit of god only seethe the mind of God/ Whetfore it is he only that may before say and tellout gods will. Wherefore this example of love is very rare and sel●… seen to deliver our enemies appointed to die because they be ignorant of the word 
Our any mies but not their doctrine to be loved.  Let us therefore no less thirst the blood of our anticristen enemies/ then christ would not damn the advouteres accused and condemned of the Magistrates joan. 8. But yet their false doctrine let us as strongly and boldly confute condemn as christ cried woe woe unto the Pharisais'/ and with as invict a mind and manly an heart let us confess the word of God as would christ die for his gospel.   

The cause of your dream in your 
Text.  sleep was this/ you being king revolved in mind as you lay in bed what was to come after/ wherefore the reue●ler and opener of secret mysteries showeth to you what is to come and vnnto me verily is not this mystery revealed for 〈◊〉 wisdom where by I excel all other mortal men/ but that the interpretation should be declared to you the king & that you should know the cogitations of your own heart.  
Now is the occasion of the kings dream 
Which drams be of god  expressed/ & the dream/ because it had a certain consternation of mind & fear therewith all/ to be of god & of god to be ex pressed: & because the king desy●… what manner king don's there should be after him/ therefore▪ god by this dream showeth 3. monarch. to come after his empire/ & in the third/ cryst the eternal king to come which should deliver mankind from the devil▪ death, & hell/ to destroy the world with fire in the last day/ to give life 
christ when and wherefore he should come.  everlasting to the believers/ and to damn the unbelievers into fire perpetual. It is an high virtue/ a man not to boast and attribute that thing to himself which is of God/ but to teach christ purly▪ wherefore Daniel where he saith. The reveeler or opener of mysteries showeth it you etc/ and not I: he would a void the praise and estimation of himself that the king might conceive thereby some godliness by Daniel: but God says he/ revealeth it/ to declare the kings cogitations. So that by the know of christ to come/ the king and his realm might a void the wrath of God and obtain thorough christ the benediction of the gentilis promised to Abraham, that is by faith in christ to have eternal life. But let us hear the dream/ 
Text.    

king behold. Thou didstsee a great image/ large/ high of a mighty form/ terrible to behold/ standing before thee: whose head was all of gold, his breast & arms silver/ his belie and loins brass/ his legs/ his feet were part 
The king doen of cry ste.  of and part of pot baerthe  
Thou didst behold it until there came a stone smitten out without hand is/ which smitte the image upon his▪. & earthen feet breaking them all to powder. Then was the teste or potsherd/ the brass/ gold/ & silver redacte into dust/ so that not only of the wind were they blown away as chaff from the floer in summer/ but also that their place could no more be found But the stone which had smitten the image was made so great that it fulfilled the universal earth. This is your dream/ now will we expone it before the king.  
The telling of his dream expresseth 
The beginning & fall of kingdoms be of God.  not only. 4. civil empires under the with the jews & crystiss church should be afflicted unto the end/ but also it showeth an evangel▪ spiritual kingdom of christ to be over all kings & monarchiss. But first learn we/ kingdoms to be constituted of god & the later to be worse than the former, and learn we Christ's kingdom to be described, 
Christis kingdom.  of the time & of power when he shall come to the world & to destroy it with fire, giving to all the believers eternal life in a new world. And as in the first 
kingdoms are the houses of the gospel.  part of this narration he signifieth as it were in a legal or seculare sermon/ the kingdoms to be made to be houses nurses & defenders of the gospel (but sewerly what so ever is in the world without the gospel/ it is but idolatry death & damnation) even so in the▪ other part/ as it we●e with an evangely sermon he calleth them all & us to the knowledge of christ/ 
The world without the gospel is hell Text.  monisshing the king and all mortal men to remē●ber and think upon the misery and shortness of the world/ of the resur rection of the dead and life eternal.   

Thou king art the most noble of all kings unto whom the God of heaven hath given power, Majesty etc. Thou art therefore this golden head. 
● Mona.   
The first Monarchy which stood first upon the caldeis & eft sense on the Assirions/ and at last by succession all joined into one called the kingdom of Babylon: is here the golden head. And in describing the kings majesty, power etc/ he showeth kingdoms to be given of God & not gotten by manis power. And where daniel says god to have given althingis into the king of Babylon's hand/ he telleth him that not by the power of his idol and image of Bee● of Babylon the king sitteth so sewer from all his enemies in the most ample and mightiest Monarchy/ but by the benefit of God. jeremy confirming the same/ saying. That nation and kingdom that will not serve Nebucadne shall be visited with sword pestilence & famine. This was called the golden head/ because that as it was the best governed with all civil justice & equity unto this day so did the king Nebucad. reign most victorious more than 40. years/ and being old, left his kingdom to his navy as jeremy prophesied/ which felicity to have had not happened to the other 3. kingdoms Daniel here after testifieth/ assigning to the persik realm 3. orders of tethe. To the Macedoni▪ Monarchy 4. head is/ and 10▪ horns to the Roman empire. This golden head had but 3 kings in daniels' time. For Nebucadnezar reigned 45 years▪ his son Euismerodach 23/ and Beltthalat 3 years. For from this last hog was the babyloni monarch. translated unto the persis as you shall see in the 5 chap. 
Text.    

after this there shall spring forth another kingdom upon the earth less than thine.  
This was the Persy Monarchy and the Medis empire/ signified by the silver breast and arms/ when this monarchy of the Medis and persies began, we shall show it in the 5 chapter. How it was governed you shall see in the 6 cap. and in the eleventh how long it endured.   

☞ And then shall there be the third 
Text.  Monarchy called the brazen empire which shall be over the universal world.  
This is the monarchy of great Alexander & of his mighty confedered successors, signified by the brazen belly and soyncs/ the beginning of this kingdom you see it here in the. 2. ca/ the middis in the. 7 & 8. & the end Daniel prophesieth in the eleventh.  
¶ But the fourth king done shallbe as strong 
Text.  & as hard as/ for it shall like 
4. Monarchy.  make soft break & tame all other king domo. And where thou didst see the feet and toes partly earth ●n and part/ it signifieth the kingdom to be divided/ nevertheless yet shall it retain some what of the ferme fastness of as it were under the sole of his foot/ as thou didst see the miyt with pot ba earth. And because the toes were part and part ba earth/ this empire shallbe partly strong and partly frail and weak. And where thou didst see the miyt with ba earth/ it signifieth these divided kigdoms to be joined together among themselves and confedered by blood in marriages but yet shall not one agree long with a nonther/ their confederacies shall not stand nor hold no more than may be mixed and welled together with ba earth.  
This fourth Monarchy is the Roman empire thus describe more at large then the other three/ because it was in the beginning more strong, valeaunter, and harder until by Mahumets' religion 
The Roman empire shall be destroyed.  and the Popes antichristian craft it was divided, dispersed, minisshed, and dekayed as you see it this day brought unto his potba earthen frail feeble feet even the last kingdom to be destroyed/ partly by intestyne civil war among 
Cast of all shall the Gospel destryoe both Pope & turk usurping the Roman empire. The division of the Roman 'em pire.  themselves/ and (thus the may made) partly by the Turk/ and at last by the stone sinyten out of the hill/ which is by the kingdom of Christ's Gospel preached/ which word proceeded out of the mount Zion and out of Jerusalem/ even now every day out of the very true church of Christ/ daily writing and preaching this foundation stone Christ purely, freely and faithfully. Daniel divideth this description into three express signs. First he says in his feet and toes of and earth, there shall remain as it were under the sole, some ferme fastness of Which signifieth the Roman empire/ although it be divided and dispersed into Germanye/ England/ Spain/ France and Turkey etc. into other Monarchies/ yet shall these Monarchies hold as long as they may the nature of under the use and ministration of the Roman laws called the civil or emprowrs laws. Secondarily he saith these feet and toes partly 〈…〉 and partly earthen/ to signify the Ro mane empire after his first strength to be made feeble and weak/ which may be proved by the examples of some mygthy and invict emprowrs and of other weak and overthrow. Thirdly he saith. They shallbe mixed together/ but yet shall they not cleave to/ no more then may be welled together with a potsherd. And this signifieth as hath the text. They shall seek confederations and affinities by blood consanguinity in marriages/ and all in vain. As you see it/ for albeit 'em. and kings have joined together in marriages with their daughters and sons/ yea and with holy sacred oaths in league/ the host broken and divided betwixt them/ yet hath one invaded and destroyed other. They shallbe confedered to make a new and all one monarchy/ but all in vain/ for this is the last empire to be destroyed at the last day/ & is yet in destroying for resisting & persecuting God's word/ whether it be the seculare or Ecclesiasti/ particular or universal empire or kingdom.   

☞ For in the time of these kings/ 
Text.  the God of heaven shall set up a kingdom which shall never be destroyed/ neither shall this kingdom be delivered unto any other people/ which kingdom & monarchy shall destroy and make an end of all the other empires and kingdoms/ but itself shall stand for ever as thou sawest the stone smitten out from the hill without handis, breaking into powder thee/ brass/ test/ earth/ silver/ & gold.  
whiles yet these kingdoms endured/ but 
Christ's kingdom when it began instituted of God.  yet translated into the Roman Monarchy/ shall Christ's kingdom be begun upon earth. For the 'em Augustus in the time of Christ's birth described the hole world as Luke writeth. The God of heaven to set up fast this kingdom/ is Christ by his word and spirit of God to reign, as himself before Pilate confessed saing: My kingdom is not of this world for as David in the. 2. Psal. so doth Dan. Promise' here Christis kingdom to come, to be a spiritual kingdom. This kingdom standing upon the preaching & doctrine of Christ's gospel shall never be destroyed although these monarchs cruelly burn and destroy the preachers and professors of the word: but as Christ is eternal so shall his word be ever/ and all that believe it, live everlastingly. For the word of God (saith I say) standeth for 
Christis kingdom is his word & his church.  ever/ and shallbe preached and written unto the last day. And all the kingdom of the world/ which resist and persecute Christ's kingdom which is his word preached and his church/ the spirit of God shall break them to powder/ when he shall reprove and convince them of sign/ of rightwiseness/ and of judgement For where be now all the sewers? at they not in hell with all the devils? And where is the Gospel? It liveth & reigneth in heaven with Christ/ & here in his faithful/ at last sick a consuming fire to devour our enemies according to the Psal. 110. And as touching the hill out of 
the stone ●ut out of the hill without hand.  which the stone was out smitten without hands, It signifieth Christ to be sent and born out of the tribe of juda which had their situation on the mount Zion in Jerusalem where out was sent the law and Gospel and all without any human power or counsel/ but predestined and promised without the seed of man to be born of Marie the virgin. But this stone to be reproved and rejected 
Luc. 19  of the builders/ the. 118. Psal. declareth it. We will not this man to reign over us said the Pharisais'. Wherefore he shall bring glittering hypocrites with their gold/ silver/ latin/ 
Psal. 2.  and pot earth into dust by the preaching of his Gospel whilis yet the son shineth/ and in the last day slay them with the breath of his mouth. This kingdom of Christ shall go thorough all the world/ when the of the gospel shallbe blown a broad into every land as you have seen it almost these. 28. years past.   

And thus hath the mighty great 
Text.  God showed thee (oh king) what is to come. For certain is this dream/ and true is the interpretation there of. etc.  
As Daniel was certain the dream and interpretation thereof to be of God/ so aught every preacher, teacher and writer to be sewer their doctrine to be of God as Peter saith: If any man speak 
1. Pet. 4.  let him be sewer to speak the words of God. When Daniel had thus interpreted the kings dream he honoured and reverenced him with gifts, promoting him and his fellows into high offices teaching all kings to be the nurses of the Gospel/ and as the holy ghost teacheth them by saint Paul to give unto 
1. Tim. 5  the true preachers double honour/ that is to say their dew reverence and a living competent. This fact of the king confoated much the church of the jews all be it they were in captivity/ to see their Prophets & good men so reverently & liberally entreated of the king. It was also a way convenient for the word of God to be received of the Babylonites.    

☞ The king Nebucadne ●●●/ made a 
The. 3. chapter.  great golden image. 60. cubits high and 6. cubits broad/ which he did set up in the most pleasant field of Babylon/ etc. And whoso woldnot worship the image should be casten into an hot oven/ etc.  
This chap. containeth the contention of the true and false religion at this image/ which perchance the king made/ thereby to honour and give thanks to God for the revelation of his dream. As yet do we worship God and saints by/ and at images. First of all/ you see an example of the king setting up a false worship of God against the first & 2. commandments/ & how it is confirmed by the kings authority/ described of the precious decent orned image/ of the amen●te & pleasancy of the place/ of the solemn dedication/ of the cruelty of the kings proclamation & of the multitude of the ydolaters/ of all the which like circumstances you see like idolatry set up & confirmed this day. For this false worship without/ & against god's holy precepts god threateneth both to the makers and 
Both authors▪ defenders & worshippers of images▪ shallbe grievously plagued.  worshippers destruction & damnation/ saying: He shall not be innocent whoso abuseth my name/ for I will viset the wickedness of such fathers in their children into the third & fourth generation. And God not only in the king/ but also in his posterity/ in the most terrible wise to have grenously punished this sin▪ Daniel and the story/ which is the light of times/ be plain witnesses.  
☞ And than the Chaldeis accused the 
Text.  jews before the king/ saying: O king eternally moughtye live. There be here certain jews which will not obey your commandement/ nor worship your Gods nor yet your golden image. etc.  
Here is declared the envy of ydolaters against the true worshippers of God/ & 
accusers of good menshal be destroyed.  what punishment abideth false witnesses & false accusers. David in psalm. 101. abhorreth soche false accusers/ false tale bringers into the kings cares/ and the wrath of God shall they never escap. Let us therefore believe as our Credo teacheth us & pray as christ taught us/ lest thorough unbeleyf in betraying/ false accusing/ & falser witness bearing, we dig up a pit for ourselves therein to be destroyed. ps. 7.  
Then was Nebucadnezar angry/ 
Text.  and in a fury commanded Sedrach/ Mesach/ Abednego to be brought before him  
This is the description of a wyked and injust/ and it containeth the example of a tyrant/ not only defending the ungodly worship, papistry, and false religion with sword and fire/ but also with a blasphemous mouth preferring and extolling his own power above god's. Thus do all tyrants defend ungodly worshippings and false religion against the doctrine of the law and Gospel as witnesseth the. 2. Psal. It is trwly a damnable sin/ to defend idolatry and superstition/ and sinful ceremonies, rites, traditions etc. with torments/ and to say as here saith the king/ what God can deliver you out of my handis? unto this pertaineth the example of Sennacherib unto whom also blaspheming/ God said/ I shall put a ring thorough thy nose. God's will is doubtless by this example to fear tyrants from blasphemies and unjust judgement. What king therefore so ever will not sin as did Nebucadnezar/ nor perish with Sennacherib/ let him not be minded/ nor speak/ nor do against God nor his word/ but believe his word and pray the lords prayer & govern as David teacheth him Psal. 101. & live aftir the Psal. 33. Aft●r the king had so proudly asked them What god might deliver them from his hand?  

☞ Sedrach Mesach and Abednego/ 
Text.  answered Nebucadnezar saying. We study not grately to answer the to this question/ whether our god whom we worship be able to deliver us out of this burning oven/ and whether hewill deliver us out of thy hand or no. But this we would thee (o king) to know/ that as for thy gods we will not worship/ nor yet bow to the golden image set up of the.  
Here be we taught to confess constantly the word of God/ to keep the first commandment and to refute and thrust from us all blasphemy/ should we die therefore Truth it is/ that it is all one thing/ 
To not defend the truth and to renye it, is alone.  not to defend the truth and to deny the truth. Whoso confesseth me before men saith Christ: I shall confess him before my father in heaven/ and whoso denieth me before men I will deny him before my father and all the angels in heaven. Let men beware how they dissemble with the truth in this world/ lest in such an ungodly security they pluke the sin of the holy ghost into their bosoms. These holy men flatter not the king 
The liberty of the faith full in the cross.  at first to catch his benevolence as did his wise sooth sayers the priests with this salutation. Rex eternum vive. O king ever might you live. But freely confess they/ the king to his face to be unworthy any answer for that his question contained a manifest blasphemy/ supposing the very God almighty not able to deliver these three men out of his handis. And therefore they passed not to answer him/ but thus plainly they said: Albe it we know not whether God will deliver us out of the furnace/ yet we be sewer that he is mighty enough to do it/ and if it be his will/ he shall do it/ into whose handis we humbly commit ourselves/ praying his will to be done with us unto his glory. But for all thy fiery threathenings and fierce comminations/ will we not transgress Gods first and second commandments. For we be sewer by our faith/ that God whom we worship may deliver us out of thy handis and preserve us in the mids of the flaming 
To worship god what it is.  hot oven. To worship God is the first precept/ even to believe him to be our God and to have no strange Gods in his sight/ that is to hear the gospel/ to believe it with heart/ to confess God with mouth. Which worship/ Paul layeth ●as the foundation of all rightwiseness and salvation saying: nigh is the 
Rom. 10.  word unto the even in thy mouth and heart/ and this is the word of faith/ which we preach/ for faith in our heart/ justfieth and the confession with our mouth bringeth salvation. Wherefore when they said/ we have God whom we worship/ they did not only acknowleg him to be their very God/ which saith/ Where and when soever thou shalt remember my name/ there shall I come to thee/ but also they affirmed themselves rather to die then to renye their very God & to fall down before the false idol of the Babylonites with any reverent 
Dissemble not in Gods honore & worship  behaviour. But here might these three holy men have 〈…〉 well avoided the kings tyranny/ escaped the peril of their burning, and not offended their consciences but pleased god/ had they 〈◊〉 been taught as some Bishops now teach 
The bishops ungodly godly worship of images.  men. That is to kneel down and kiss images (as they teach us to creep to the cross and kiss it) without any godly worship, not transgressing the first nor second commandments. Here lo they wanted our bishops doctrine/ here they wanted lo/ a little of the examiner of the hunting of the foxes high divinity/ for after his doctrine they might have kneeled down to Nebucadnezars' golden image/ yea & have kissed his fect to/ with a certain outward reverent behaviour/ honouring god nevertheless in spirit/ so that in only kneeling and kissing (as says the reskewer and verer of the romish fox) there can be no idolatry/ iwis daniel was greatly overseen that he taught not his fellows this gloze in there's so present a peril. But her●, as god had better taught them and us to beware & abhorred images/ not to faldowne before them under any colour of any certain reverent behaviour as our idola● yet teach us/ even so said they we have god whom we worship. And the divine oracle said to Elias/ I have left me. 7000. men which have not bowed their knees to the image of Baal nor kissed it/ from the giving forth of this precept Thou shalt not engrave nor make the any image or similitude of any thing upon earth or in heaven &ce. unto the time that images of saints in heaven were made and set in our churches/ there were morethens. 2000 years/ & all this long while were there many holy fathers▪ prophets, and goodmen which were seynts in heaven/ and yet neither were there images made nor any mane so hardy as to give them our bishops reverent behaviour in kneeling down before them. Forall this long time our holy fathers so understood the precept that they would suffer noman to make any saints Image in all the land of juda/ so far of were theias to set up any in their temple/ until by the devilish drift of the bishops/ that heathen Antichristen Antiochus/ and aftir ward 
Onias Menelaus. jason. Macha.  Herod & that cursed caligula/ did set up therein that abominable sign of the destruction of it, & of all their common weal never to be repayered. God taught us to avoid all the occasions of idolatry/ as even the very making of images/ no not to behold them/ knowing the maker to be like unto them/ both image & image maker to be confounded. And much more excecrable is it to serve or worship them with any everent behaviour either by adoration, prostration, kneeling, or kissing as you see it Exodi. 20. &. 23. Not not to worship god by ●hem nor before them nor in the places ●here they stood/ but he commands to ●reke them all to powder and to profane ●heir places & tabernacles even to make ●hem lothely & abominable. Well knew ●aron & the Israelits that their image ●ade/ was not god/ and yet were they 'gree vosly punished for that reverent behaviour 
Exo. 32.  committed before it. For you shall make you no image/ says the lord/ nor engrave non/ nor set up non/ no not somiche as a stone to help your memory or imagination of any saint to th'intent you should do by it/ at it/ or before it/ any extern reverent behaviour. Albeit I know how wykedly 
Levi. 26.  some papistis wrist and falsify this text to thrustout the plain second commandment of god out of his own proper place. Ashamed therefore be they all that serve 
Psal. 96.  images with their reverent behaviour & glory in their gods of tree & stone. When the lord spoke to his people giving them his precepts out of the middis of the fire he gave them the hearing of his voice/ but no similitude of him would he suffer them 
Deut. 4. 27. Exo. 20. joshua. 8. Deu. 16.  to see jest they should have sinned in making them any likeness of any thing either upon earth or in heaven. And in their altar making he forbade it utterly any instrument of to be set the stones: and all was to avoid the occasion of any image to be made in gods church. Thou shalt not plant the any grove of trees nigh the altar of the lord/ Neither set any image which thy lord god hateth. The only making of images be execrable & a cur sed Deut. 26. yea what soever is offered o● 
1. Cor. 10  given to images/ says Paul/ it is offered and given to devils/ but the reskewer of the Romissh foye teacheth men to offer● & to give a reverent behaviour to images/ ergo he teacheth them to offer & to give reverent behaviour to the devil. Every outward reverent behaviour is a token of an inward worship & reverence of the same thing where unto thou knelest/ as is the prostration before thy parents or king a signe of thy inward love obedience and worship to the morels thou art but a dissembler/ wherefore when thou givest any outward reverence to an image/ thou showest thyself/ with inward worship to reverence the same. For the sign & the thing signified be correlatyves one answering the t'other or else must it be but a false and a dissynbling sign which these papistis so stoughtly defend with fire & fa●●● here you see whither thierown wyked doctrine hath brought them. Never will that innated malice & rooted envy of their fathers the pharisets out of their childers hearts/ which so stiffly stoke to their own outward worship & extern reverenceis their rites washings, sabats, etc. that as they ever sought to slay christ for violating them, so had they yet 〈◊〉 their throtis to be torn out then the inward worship of god inspirit & troth should thrust out their extern heathen idolatry. But return we to the text.  
The king 〈◊〉 Sedrach/ Mesach/ & Abednego/ adorare/ that is to fast down before the image & so to give it our bishops reverent behaviour. And they answered. Deum habemus quem colimus. We have God whom we worship/ which answer/ plainly expresseth/ that same adoration to be such an outward reverent behaviour/ which was plain idolatry/ so that adorare imagi●●●/ is contrary to colere deum. That is/ to fall down before any image is contrary and against God's worship. Or else they might have answered the king with Winchester's worship/ saying: We are content to kneel down to it with a certain reverent behaviour/ so that we give it not any inward godly worship. But adorare imaginem auream/ & colere deum/ could not agreed in Daniels bokis and in his fellows faith with our bishops certain reverent behaviour to images. When these pharisaical fox fewterers command the therefore to worship images/ or to creep to cross, As did Nebucadnezar bid them faldowne to the image/ then with Daniel and his fellows tell thou them to their faces/ that thou hast god whom thou worshipest/ before whom thou kneelest and not before any image. There be many words indifferent to diverse 
Three h● nors/ a divine honour. A civil honour. And an idol honour with win. gloseth and it out with a certain reverent behaviour  and contrary significations/ as are adoro/ colo/ seruio/ to bowedowne worship, to serve and to kneel/ which when the word following is added/ as to say adoro deum vel imaginem vel hominem/ it is soon seen what worship is meant/ for the scriptures put never any such words alone/ but express what thing is worshipped or honoured. In the former chap. it is written. That the king▪ down before Daniel & honoured him with a civil honour. And we are commanded so to honour our parents princes ministers of the word etc. But no where commandeth God/ but utterly forbiddeth it, to fall down before or to honour images: wherefore it is plain idolatry to faldowne or to kneel before them/ & it cannot be excused coloured nor moc▪ out with any popish gloze of a certain reverent behaviour before images. For images be called in scripture/ abomination and the execrable signs of the destruction of the popish church. Daniel. 9 and Christ himself confirming it addyth, Whoso readeth the place let him understand it. Wherefore when an idol or image or false Gods/ follow any of these words Adoro/ colo/ seruio and such like/ then beware of that act/ fall not down with no reverent behaviour nor worship thou them. But say with Daniel and his fellows/ yea 
Matt. 5.  & as Christ said to the devil. To thy Lord God shalt thou do reverent behaviour/ & him only shalt thou serve or worship/ let these defenders of idolatry show us one place in all scripture/ which either commands or permitteth any idol honour or image service/ which they call a doration or reverent behaviour to any image. If they cannot/ then let ve say to themas Christ said to sathan Avoid you devil is and learn to worship your Lord God and him only to serve.  
When our idolaters will compel men therefore to fall down before their images, let them constantly resist their damnable doctrine and be sewer god both to may and will deliver them above all manis expectation more largely than we can ask of him or think/ as Paul says. And if our father prayed to in the name of jesus give us not at that time our petition: Let us be certain and assewered that for his glory and our salvation he hath given us himself to be owrs for ever. The of fice of faith therefore is/ in the cross/ not only to say. Thy will be done/ but also with Paul to say/ whether we live or die we be the lords/ again take ensample at David saying. If the lord will bring me home again/ well/ so be it. If not/ his will be fulfilled.   

Then was Nebucadnezar all in a fury/ and his cheer so changed against▪ 
Text.  drache etc. that he commanded the furnace to be hot seven times hotter than it was wont/ &▪ the most strongest men of his guard to throe▪ drach with his fellows bound/ into the most hot burnig oven/ which so did. But the king had caused it to be made so hot that the flame smytte out so far that it liked up & brent the men which threw in▪ drach with his fellows now fallen into the fire bownde.  
Here yese what sudden vengeance God 
Beware you cruel hangmen & men but ners.  taketh of such cruel ministers as be so ready to execute the furious ungodly commandments of cruel tyrannous kings. Satan thinketh the Gospel to be out quenched/ if he might bring the professors and preachers thereof into the fire by the authority and commandment of the emperors, kings, and princes. But in so doing/ as the devil is the minister of God to bring such emperors & kings with their wyked ministers unto perpetual damnation in torments of fire eternal/ even so God by his meruellouse wisdom useth sathan & his serpentine seed unto the high promoving of his Gospel. I marvel em●… and princes be not afraid/ so boldly and so lightly at every popisshe friars & bishops complaint and persuasion to burn so many innocents as they have done of late in all realines christened/ seeing that it is written. See that you touch not nor hurt my preachers and mine anointed/ for, for▪ their sakes hath God corrected and punished even the kings. 
Psal. 104   
And even now are the last days come/ as Daniel prophesieth hereafter/ wherein the em●… and kings all asmany as have burned and yet burn men for the gospel be like to be grievously punished.   

☞ Then Nebucadnezar/ was astonned/ and 
Text.  starting up he said to his officers. Did we not cast three men bound into the fire? which answered/ yisse trwly o king/ how then is it/ that I see. 4. walking loose in the fire/ in nothing hurt/ & the fourth I see like the son of God? Then flew Nebucadnezar unto the flaming ovens mouth/ thus crying▪ drach/ Mesach/ Abednego/ you servants of the most high god come forth unto me Which commenforth/ there came together the officers/ the nobles/ magistrates and other of the kings counsel beholding these men/ whose bodies the fire had not once hurt/ no not the jest heaer of their headis was not skorched/ nor yet their thin shirts about them/ no they felt no savour of any fire about them.  
Now have you an example of a cruel king converted & of a wolf (as was Paul) made a/ we have witness/ the angel of god to preserve the godly in alpetels. Conferrethe words of this place to the former words of the king/ and thou shalt see even the self same king to be an example both of the wrath and also of the mercy of god. We see also here not only the kings heart but also all the hearts 
The subjects follow their king conditions.  of his nobles and officers to be in the hand of God/ & them to follow the kings confession and religion nonother wise than the shadew▪ follow the son. All creatures be compelled to confess the first commandment to be true/ and what so ever be against it/ to be false. And as the king therefore asketh his officers & counsellors/ because they should be compelled to be witnesses, the doctrine & religion of the babylonits to be idolatry & that in falling down before an image with any reverent behaviour is plain against God's worship 
the first precept is the rule of all doctrine  foreboden in his law/ even so for nonother cause calleth he our these 3 holymen from the ●yer/ but to approve Gods first and 2 commandments and to confirm the faith in christ jesus to be the very true religion and worship of god. Furthermore by the fourth man seen of the 
I say. 7. Who was the angel in the fire.  king in the fire/ I understand Emanuel christ to be with us/ which conserved the goodmen/ and made of the sewer of the word a confessor of the same: this angel of God our saviour cryst/ smittout the flame of the furnace upon the menburners making the middis thereof as it were a sweet wind, so that not an hear of their headis perished, (signifying that of the faitful in God not an hear shall fall from their heads without the 
The flame burneth the burners of the faith full be they never so far of.  will of their heavenly father Neither want it a mystery/ that the burners being with out the oven were brent/ the goodmen being so false in the middis of the fire/ for such burners shall feed the fire of hell/ when they whom they burned shall rest in joy. For he that was seen with the 3 men in the flame said/ O hell I will be thy destruction and deliver my faithful out of thy handis. Wherefore Beware you em●… and kings which yet burn or permit christian men to be brent for 
Psal. 2.  the gospel. And now be you taught and understand the truth/ for except you repent with this king/ you must nediss be brent yourselves with all the devil is in hell perpetually. christ grant it/ that all sewers might repent as did Nebucadnezar.   

And here Nebucadnezar brokeforth into these words saying. Praised 
Text.  and thanked be the God of drach Mesach and Abednego/ which hath sent his angel and delivered his worshippers which thorough their faith in God have changed and frustrated the kings commandement/ offering their bodies rather to be brent than they would worship or fall down before any thing than their own god. Wherefore it is my decree & proclamation▪ That whatsoever people or nation shall speak any blasphemy against the god of drache mesach & Abednego/ he shall be torn in peses/ & his house shallbe made detestable▪ for verily there is no nother God that may thus deliver/ as doth he.  
A diligent reader conferring one place with another/ and remembering that in the end of the 2. chapter after Daniel had ex powned Nebucadnezars' dream the king fyldowne before him▪ honouring Daniel with diverse gifts confessing & affirming it constantly, The god of Daniel and of his company to be the god of and above all God's and the lord of all kings and reveller of all secrets/ would think that the king had been then converted to the true faith/ and not now thus cruelly to constrain them to image worship, idol honour, into the great blasphemy of godis name. But here (christian reader) 
The property of our papists/ about kings & emprowrs  thou shalt understand that in all those. 16. years from that time of his confession to daniel/ the king had about him many magos, sacrificers▪ flateres/ which as the dragon kept the golden apple tree/ laid well await and watched diligently that daniel nor his fellows should not come nigh the king to confirm him any farther in their religion and so convert the king from his old false faith▪ sou▪ in with his mother's milk/ yea they kept daniel from him so far and had brought the king nigh home again unto his idolatry that they caused him to erect this golden image as you here see/ supposing thereby to have destroyed Daniel with his fellows as many as would not worship images. He is not therefore a godly em●… and prince which diligently inquireth and searcheth the truth & when it is found and known he neglecteth it and forgetteth god/ and commands his own image to be worshipped/ that is/ at the persuasions and flattery, entysments & pestilent counsels of the enemies to godis word setteth up their articles/ rites/ ceremonies and false religion/ preferring them above god's word/ killing the transgressors of his own false religion and favouring the brekers of gods laws. Let all kings beware/ how after they have once tasted of god's truth/ they admit such popish flatterers into their court and counsel.  
But why was not Daniel here accused and cast into the oven? verily the king had before so worshipped and ex tolled him into so high dignity/ giving him the name of his own God/ that if he should now have casten him away he might have had been noted of inconstancy/ yea and this later act should have been seen to have been contrary and prejudicial to his own former fact. And so the king thought it to be against his honour so to deal with daniel and therefore there was no mention made of him here.  
Now therefore was the king yet mercifully called again with another miracle at the which not himself only but all his nobles/ officers/ & counsellors were present. nevertheless yet for his pride/ & security in riches and wealth/ he was not fully converted and trwly repentant until h● had the● other vision following in the next chapter and was grievously punished as you shall there see it/ after the which punishment/ he coming again to his right mind and restored to his kingdomme/ sent out this godly decree or proclamation/ wherein you see the double office of an unfeignedly converted king/ of which the first is to fere & serve god according to his word & commandments & not after other menis enstruccions blown into his ears by flatterers. Secondarily to send forth thorough all his realm the 
To sand forth preachers is the spediest way to plant the gospel.  very true doctrine and gospel of god decla ring his own confession faith & repentant heart exorting all his subiectis unto the just and right way swiftly & effectuously to plant the gospel in his realm/ for as the king believeth so believeth the most part of his subiectis. Hither to the king deceived by his wyked flatterers promise ceded in wickedness unto his own damp nation & in to the destruction of his realm/ now by repentance and thanks giving he is turned into the path of salvation of himself & of all the gentiles following his steapes. Before/ he did setup the image to get himself a name and glory, with the blasphemy of the name of god/ For to worship god & to faldown before an image with any reverent behaviowr are so contrary that no man may do them both & be saved. The king therefore confesseth his sin before all his hole realm the more clearly and effectuously/ in that his commandment was spread so far/ and yet dureth unto the worlds end. It is a token of true repentance when so noble and mighty a prince is not ashamed openly 
christ is with us in the mids of the fire of tribulation  to confess his sin/ Now the king learneth to honour god without images in spirit and verity. Now let us compare the figure with the truth. christ is the angel in the middis of the fire here present with us in the middis of our tribulations The world is that hot fornaceful of afflictions kindled against the godly where in we be now proved & tried/ Cryst was sent to be partaker of our tribulations by whose stripes & suffering we be healed. 
I say. 53.  These. 3. young menis faith was so great that it changed the kings commandment it turned his heart/ it delivered their bodies from the fire/ of this faith saith 
Hebre. 11  Paul that it quencheth fire/ it over cometh kingdoms. This faith will not kneel to any image nor creep to any cross but only to lining god in heaven/ Now is not the king a shamed to cancel and tevoke his former wyked precept against all the persi and babyloni laws/ for he feared god more than men/ he would confownd himself to exalt and glorify god almighty. Let all princes take heed how 
kings take heed your fice.  they suffer images to stand in places where men worship/ & especially where hitherto idolatry hath been committed/ lest they provoke the turk, the minister of god's wrath te destroy them. It is the office of kings to take away images that occasion of blasphemy and idolatry/ to punish the spekers and doers or writers for the reverent behaviour and worshipping of them/ and to maintain the preachers teachers & writers against their popish idols, the bishops. Now to hold the hole chapter in mind/ have it here digested into. 9 places with the declaration of them after Philip. melan.  
The first place is an example of the 
the first place.  blind boldness of men instituting new worshippings/ service/ religions and honours for God without his word/ which all, God damneth by this miracle.  
The second is a doctrine/ that sich ungodly image service and false worshippings it behoveth to reprehend and to die rather than to obey them.  
Thirdly God's commandment must be preferred before all menis precepts, powers, acts, laws/ yea and above the common peace and tranquillity of our lives  
Fowerthly. blasphemy aught to be refuted/ as is here refuted the king's question saying: What god may deliver you fro my hand?  
Fiftly. What manner faith it aught to be of bodily deliverance/ that is to/ with this condition. If it so please god. And of the difference of the promises/ some corporal promises have the condition/ and some have it not.  
The sixte containeth the glorification of the godly/ contrary to the blasphemy of the wyked/ and the punishment of the ungodly/ namely of them that be the ministers of other menis fury.  
The. 7. is a testimony that in their perels god sendeth his angels to the faithful.  
The/ hath the conversion of the king following at the preaching and glorifying of the godly.  
At last. The proclamation teacheth it to pertain to princes to prohibit and punish blasphemies. let them alone blind as they be/ even the blind leaders of the blind. For the. 4. The king not only commandeth an outward reverent behaviour to be given to the image but he addeth also a manifest blasphemy whereby he would usurp to himself a power above god●●. As in alltimes have the tyrants derided the godly/ 
Tyrants deride the godly.  whyls they patiently waited for gods help. For either be they Epicuris/ belly bestis/ or else think they themselves the spiritual headis over the people of god to compest them by violence to believe what they list/ as be the pope's, cardinals, bishops. God often times by clear examples and bodily delyverances challengeth to himself the glory of his own name as in the 4. of the kings. 19 of Sennecherib/ saying: Thou hasi been wode and in a fu●y against me/ thy pride is ascended unto mine ears. But after such scorning and derisions with blasphemies of god (as you see it of christ intime of his passion) a non there follow earth quakis/ eclipses/ derkenesscs 
Our earth quakis and present eclyps.  at none days. Be not now the kings of the earth committed one against another as it were shaking all the earth with battle and bloody war? And is there not dark ignorance of the trowth in some of their hearts in the middis of the clear light of the gospel, now spread over all in every tongue? Even the natural doom creatures shall testify/ as did the earth/ the son/ the rockis etc. and show god to before aggrieved and to abhor the blasphemies of their maker. And even like vengeance is like now to follow like derisions and blasphemies of god and of his word. The very godly cannot dissemble at such blasphemies but openly refute and rebuke them/ saying: There is our god in heaven whom we worship which is mighty to deliver us. In express words they say: Whom we worship/ to signify themselves to preach and pronounce him to be the very only god which had delivered them/ and this to be his word and the same to be his worship and religion which the jews had/ commanding them not to falldowne before any image nor to give them any reverent behaviour Whereby you see god not to be reverently worshipped nor acknowledged but in/ and by the same word which himself giveth us/ and such reverent behaviours before images which have not his word for them/ but plain contrary & against them/ to be abhorred as crystand Paus teach us Math. 15. Rom. 14. & 1  
The fift place teacheth us to seek out the promises of God and to consider the nature of faith/ how we should abide and depend upon God for our delyverrance. For the text openly pre●heth and praiseth the faith of such aknowlegers/ for the promises require that we believe that god both may and will help us. But as concerning his will/ there is in some things a condition to be added/ as in corporal delyverances and bodily preseruations/ Help us lord/ give me health of body/ deliver me out of danger fro my enemies/ if it be thy will. But the promise of grace/ and remission of sins for cristes deaths sake expressed/ only requireth that the asker believeth it to be given him with out any condition of his own merits or fulfilling of the law/ as some men yet dream. For in the remission 
joan. 3. In his first article against D. barns.  of sins and in the imputation of rightwiseness and syfe eternal god hath expressed his will/ to be asked without any condition. As hath the text. Every one that believeth in the son hath life everlasting. Wherefore the effect of Cristis passion hath not Winchester's condition. But the promises of corporal benefits/ not only require that we believe the power of God to be mighty enough/ but also that he will help us/ if it please him/ when and how he hath decreed it, which condition is not against the nature of faith but declareth obedience/ for all these must go together/ faith/ obedience/ prayer/ to ask and abide God's pleasure. For so pray David. 2. of the kings. 15. And these. 3. men permitted the end and manner of their deliverance out of the oven, unto God's will and pleasure, whom they were ever ready to obey. But the glory of god they defended, affirming him to be able enough to deliver them/ so that their faith waited upon god/ for such consolation and help/ and when it 
Corporal promises have conditions but not the promises of the gospel. Of the 6. place. 26  should please him to send it them. So that you see the corporal promises of the law to have these conditions/ but the promises of the gospel of grace and remission have no condition/ but be made freely in christ and performed to the believers.  
For the declaration of the. 6. place/ you shall know that therefore be corporal afflictions laid upon us to excite us to prayer and to exercise our faith as it is in I say/ Lord in their affliction they seek thee/ tribulation & sorrowful groaning are to them thy nourtering and discipline Wherefore let us put away all mistrust/ and think not our prayers and his promises to be in vain/ yea although we 
Wherefore God layeth upon us bodily afflictions.  add the condition (if it be thy will) for God delivereth us when we call upon him to certify us of his presence/ as it is in the Psal. I shall deliver the and thou shalt glorify me. And when he taketh not away our present calamity/ yet giveth he us unspeakable comfort and even 
Psal. 50.  his holy spirit. Wherefore his promise is never in vain to the believers. And therefore christ commands us incessantly to 
We must pray incessantly  pray. Albeit the deliverance be differred to drawforth our faith hope and patient expectation. But thus to do is hard unto reason. For when god delivereth not/ menis mids be broken believing themselves not to be herd/ then begin they to doubt/ or to think God to be angry with them/ & so to be full of indignation against god and utterly to fall from him/ as did Saul. which temptation/ faith must resist and ask increase the more fervently/ persuaded of help/ although yet he feeleth no help nor be likely to have any. For god will either help at that present time/ or send some consolation otherwise/ or mitigate the heaviness/ or by his marvelous counsel bring all thy desires unto a better end than thyself canst devise or wish. Faithful he is with in temptation giveth us a good escape. 〈…〉/ the miracle is done to convert the king to the confession of God/ which converted expresseth his confession and forbiddeth the blasphemies. Here be princes taught to abolyssh all ungodly doctrine and false worshippings etc. and to be diligent in setting forth godly doctrine and the christian religion. For the Magistrates shu●de be the keepers and maintainers of the hole law pertaining to discipline. For as they prohibit murder although they cannot change menis hearts/ so aught they to forbid outward idolatry blasphemies and extern reverent behaviour before images, as creeping to the cross, kissing, and kneeling and praying before them/ with all like ungodly worsshipes, honours, rites, ceremonies be they never so decent and laudable before 
Luc. 16.  men. 〈…〉 excecrable before God, for that they have not his word for them. For albeit the office of the magistrate be not the ministration of the spirit/ that is, cannot convert menis hearts/ yet aught he to be the minister to defend godis discipline and law/ & to be the chief member of the church to help the other members, that the godly doctrine be taught/ maintained, & preached, forth to all other.    

This fourth chapter showeth the 
The. 4. chap.  king for his ungodly security in wealth & pride to be cast out of his realm/ & at last for his repentance to be restored. For albeit the king had by these interpretations of his dreams/ by this miracle & by the doctrine of Daniel a great taste and know 〈…〉 of the almighty god of Israel/ yet did his spiritualty that is to say: his wise & learned men/ sooth sayers sorcerers enchanters or philosophers so bewitch him that they extolled him up into si●he a security and pride that he anon forgot god/ forgot himself/ and all that God had done to him by these holy men. And therefore he had yet another fearful vision, which is here rehearsed of himself/ and he was punished/ put out of his kingdom/ lost his mind/ made like a brute best/ and so after his punishment/ restored to his mind & kingdom/ with an unfeigned conversion and true penance/ he setteth thus forth his proclamation.  
☞ Nebucadnezar the king/ unto all 
Chap. 4. Text.  people/ nations/ tongue's thorough all the world dwelling/ wisheth and prayeth that your peace be eucreased. I know it to be my duty to tell you the signs and wnderfull miracles which the most high god hath brought upon me. For his toknes are marvelous great/ and right mighty are his miracles/ his kingdom is an everlasting kingdom and his power is perpetual. I Nebucadnezar/ happy and prosperous in my family/ and rich in my palace/ did see a dream so fearful/ that my thoughts in my bed troubled my head grievously/ wherefore I sent out a commandment/ that all the wise men of Babylon should be brought unto me/ to interpret my dream. Then were there brought before me the wisemen/ the soothe sayers of chaldey/ astronimers &ce. unto 
Balthasar is the most high keeper of treasure.  whom I told my dream but the interpretation thereof they could not tell me/ until at last there came daniel unto me/ whose name is Balthasar after the name of my god/ which daniel hath the spirit of the most holy god/ and unto him I told my dream saying. Balthasar chief master of the wise men & astronimers all/ in whom I know to be the spirit of the most holy god and that there is no secret mystery hid from thee/ tell me my dram & what it signifieth. For this was my dream in my bed. I did see a tree upon the middis of the earth which was fair and high The tree was great and strong/ so high that it wretched unto the heaven▪ and might be seen to the farthest parris ●● all the earth/ ● branches were fair & lusty to behold/ 〈…〉 fruit so plenteous that it was meat sufficient for all things/ under it as it were in a pleasant shadow there dwelled the wild beasts/ and the birds nesiled in 〈…〉 branches/ and all things lie vinge were fed of that tree. And whyls in my dream I beheld it/ lo there came down from heaven in great speed an holy angel/ crying loud and speaking thus kutte down the tree/ and lop of 〈…〉 bows/ smite of 〈…〉 branches/ and skatere away ● fruit/ and let the beasts & birds fly their ways from it/ but the stock with the rotis thereof leave still in the ground/ with chains of 〈…〉 & brass so tied that he may go and graze in the wild field and lie down under the dew or rain of the heavens/ eating the moist grass with the brute beasts/ and let the human or manis reason be taken from him/ & brute beasts senses be given him/ until the course of seven times be passed over him. And this thing was dect●ed by the sentence of these speedy watchers in the counsel of these holy messengers from heaven/ that all men living should know/ that the most highest must so rule & reign in the kingdom and empire of any mortal men/ that to whom he list to give it/ the● shall reign in it/ and if he list/ he will lift up there unto the most abject and vilest man. This dream I king Nebucadnezar did see/ and thou Belthasar tell me what it means/ for all my wise men cannot interpret it to me. Thou canst for thou art endued with the spirit of the holy God's.  
Danielis doctrine had confounded the wisdom of all the kings spiritualty/ & therefore they envy daniel and all the i●wes so greatly/ and kept the king thus long from this so godly an open confession and general pistle sent forth declaring his faith and repentance. This pistle showeth how secure prowed & negligent he was in his prosperity/ Into which security negligence, & pride it is to be thought that his enchanters sooth sayers & spiris tual wisemen had casten him for fear he should have left his old false religion. Now therefore the merciful god at last/ which hath kings hearts in his hand 
Prou. 2●.  had cast him into another fearful dream where upon he was thus moved to spredeforth the glory of god & his own penitent conversion. First the king confesseth his faith/ then he showeth the miracles of the. 3. former chapters/ affirming no god able to do these miracles but only the god of daniel/ and at last he concludeth the kingdom of christ (as it is in the. 2. ca) to abide for ever/ god to be the changer of kingdoms & constitutor of kings. And here note diligently/ security to be the 
security is the companion of wealthiness.  companion of wealthiness/ which security casts down the king headlong into the forgetting of god/ so that he was become negligent & proud & in conclusion like a brute beast. As says the Psal. Man 
Psal. 48.  when he was in honour he understood it not/ wherefore he degenereth into beastliness. In this state (ah lass for pite) lie many noble men of which security says david/ when I was in prosperity/ then I thought never to have fallen. But the searcher▪ 〈…〉 of sich ungodly security & wealthy men/ the visitor of wickedness/ cannot long suffersiche sewer negligent, proud, weal people to continue/ as the scripture testifieth. Let all princes beware how they stand in long prosperity and trust & delight 
Edge prosperity of kings will have a bitter end.  to much in the same. I was in my house/ said Nebucadne, 〈…〉 as happy, prosperous and welthei as any man/ althin gis succeeding to my desire/ mine enemies all suppressed/ no where any man so hardy as to make any sedition/ I had riches abundantly/ all men feared and reverenced me as their most mig hty king I had my health of body/ me thought I was wise and prudent/ And to be brief/ I had all things as victories etc. at my come mandement. But yet known I not how gre vouse a fall and heavy a chance stood at my door/ & how nigh was the axe the tree/ & how frail and brittle is security & welthenes to mortal men: whereof god so afraid me with so terrible a dream/ that all things began to be to me suspect/ fearful/ unsavoury, & ready to fall fro me. And the greatest fear of all was/ of some sudden mischance now hanging over my head ready to suppress me. Lo here we see the felicity of man in this world/ which be it never so high and great yet in a moment may it be fallen away/ yea even a dream/ lo/ maytarye and turn such felicity back again in the middis of her course. Sew erly the scripture aboundeth with examples teaching us/ all. present and long felicity to be grettly suspect. What a pleasant fertile country did lot▪ choose himself in Sodoma? he dwelled there long pleasantly/ but with what peril at last escaped he? David had gotten him at last great quietness sitting at home/ & was he not anon an adulterer? yea and in that welthey security with the great displeasure & provoking of god's wrath did he nowmber his people. The rich man in the gospel promising himself so long life & quietness/ hard anon. O fool/ this night shall they take thy life from the. And the 
Deut. 32.  people of Israel as often as they waxed weal and fat as says the song of Moses & were disated/ so oft did they kik against forsake/ and forget their lord god. Also the church being under the tyrannous em●… was the holier/ but after the favour of constantyne and other christian em●… it degenered much from her first beauty into a deceitful devillesshe defor mite. And who was happier than adam in Paradise? and yet he stood not there long Have not men reputed most holy/ been sin ners? yisse/ and even the wisest have been deceived/ and the most strongest have had a fall. Wherefore right wise is the counsel of the apostle saying/ he that standeth take heed he fall not. Note therefore how plainly the king here describeth his own arrogancy/ saying I king Nebucad. was blessed happy etc. he says not/ the god of heaven made me thus happy and so full of prosperity and wealth/ but I was happy quiet rich victorious sewer etc. and all thorough my▪ own wisdom prudence & policy. But when god (as says david) had hidden his face from him/ he was a frayed/ God hide his face from this sewer negligent and proud king/ for that he trusted more in his own then in the kingdom of god. And as david was judged of god/ and rebuked by Nathan/ even so by this dream was Nebucadnezar judged of god/ and of daniel by the interpretation thereof corrected, and called to repentance, jest he should have been condemned with the world. Trouble punishment and persecution▪ 
jere. 27. and. 49. Prou. 11. Luk. 23.  begyne at the house of god. Wherefore god by this dream not only correcteth and punissheth this king/ but also compelleth him to serchout & to know 
1. Pet. 4. kings aught first to ask counsel at the servants of ●od.  the meaning of his dream. But he sinned greatly in that he first in the beginning asked not counsel at the servant of god but at the manciples of the devil/ Clere is the testimony of david/ saying/ o lord I call thy testimonies into my counsel. wherefore when the wise of the world could not interpret these dreams/ and daniel could do it/ it is signified not only the same to be true (lord bring thou to us help/ for vain is the help of men) but also god always before the reveling of his word to confound the wisemen of the world/ Wherefore the king calling daniel to interpret his dream/ commendeth him first/ of his name/ of his spirit/ of his pastoral office & of his cunning and learning that thus the doctrine of ye●●●thē might be ashamed & the word of god flourish in his kingdom. ●● much said of the narration of his dream & of the vocation of daniel to expound/ Now let us hear daniel declaring his dream and calling the king to repentance.  

☞ Then Daniel called Belthasar being 
Text.  amazed spoke not almost of an howry: he was so astonned that the king began to awake him out of his trowblous cogitations and heavy mind saying: Belthasar/ let not my dream nor the interpretation thereof in any wise trouble or hurt the. Unto whom Belthasar answer: ● saying: Ah my lord and king. This dream come upon thine enemies and the interpretation thereof upon thine adversaries. The tree seen of the so great so high▪ etc. it is even thou thyself (ah king) so great and mighty▪ that thy high majesty attaineth to the heavens and thine impery unto the farthest costs of the earth. And as touching him/ o king/ (whom thou didst see a watcher/ a holy one flying down from heaven crying/ kut down the tree and destroy it/ permitting the stock with the rotes to stand still in the ground/ the same in chains to go graze upon the field and to lie under the dew & rain from a 'bove/ commanding him to eat with the beast is till his. 7. times be passed) this is (o king/ the interpretation & sentence of the most highest decreed against thee (my lord & king) Men shall cast the forth to devil with the best is of the field/ suffering the to eat & feed with their oxen and thou shalt lie wet under the sky till thy seven times be passed/ that thou shouldst know the most high god to be king and ruler over all the realms of mortal men and to give them to whom he willeth. But what signifieth the stock with his rotes to remain in the ground? verily that thy kingdom▪ shall stand to thyself to enjoy it so long as thou shalt aknowl e the god of heaven to be lord & king over it. Wherefore (o my king) let my counsel please thee/ allow it/ redeem thy sins with rightwiseness & thine iniquities with just doing to the poor afflicted/ so that thy felicity may be prolonged.  
Daniel was of a more fervent & faithfuller spirit tower his king/ then be now a days these flatterers so nigh them in favour feeding their affectis. For he so loved him/ that he would tell him the truth were it never so odious, bitter▪ & displeasant▪ unto him. But in that he stayed so long ere he spoke/ he declareth his prudence/ both because he would not seem rash & also jest he should apere to rejoice of the king is misfortune. For albeit he was now with his countrymen in captivity/ yet would he be faithful to the king and honour him justly/ yea although he known how tender and delicate be princes ●ares corrupt with the glorious glaveringe of flatterers/ and therefore the sooner exasperated with sharp and heavy tidings.  
The astonned slackness of daniel caused the king to be the gredier of the truth/ which also seeing the prophet to be so trou bled in himself/ & as one not gladly willing to test him of such heaviness/ was the more desirous to hear it and to have his counsel. For the king perceived some weighty thing to be signified against himself. For where the divine judgments so fear an innocent prophet/ much more should they be terrible to a wyked king. But yet the goodness and i●ntelnes of ● king appeareth again/ in that he animateth the prophet exhorting him to tell it whatsoever the dream be/ pardoning him whatsoever he shall say: But daniel elegantly and wisely first mitigateth the matter/ praying that these mischances signified/ might fall upon the kings enemies. By which words/ he neither speaketh against gods will/ nor yet dissembleth/ but showeth himself to be heavy for the king's misfortune/ declaring himself to be the kings friend/ or else he should have wished evil to himself. As though he should have spoken plainly/ for that I hold my peace so long/ think not that I doubt of your dream/ but because I perceive it to be a fearful vision/ I pray god that it fall not upon you.  
Daniel in telling the dream/ digesteth it goodly into three parts/ first declaring the felicity and prosperity of the king. Secondarily his punishment. Thirdly his repentance. First he telleth him that the tree so great and high with all her beauty/ birdis/ beasts and fruits etc. signifieth the king Nebucadnezar: for that god had subdued to him all other realms/ whereof before/ he was called the golden head, and that not only for his ample power/ but also for his high arrogancy and pride attributing to himself in his security the glory of god/ whose impery is over heaven and the universal earth. He also magnified himself the more for his often victories. For he was the Monarch of the world. And his name was feared over all. The 
The branches.  fair branches of it/ be his mighty nobles and princes. The plenteous fruits 
The fruits.  signified his yearly rents and gifts which his subjects and all nations willingly brought him. By the birds nesiled in the 
The birds.  branches, were signified his high, learned, wise men sooth sayers etc. taken as spiritual men, being of counsel with his God's, to bring to the king their oracles & answers from them/ for this belly broad 
Mat. 13. &. 8.  delighteth yet to sit and nesile a fit in their ●asy pleasant nestis. By the beasts 
The beasts.  lying under the tree/ be signified the subjects and commons living quietly under his laws/ defended by the kings power/ and as it were under his wings. And as this goodly mighty tree fed 
Learn you kings.  & defended all these creatures/ so aught the godly kings as I say saith/ to be the nurses and feders of their subjects/ seeing them virtuously brought up in gods laws/ defending the innocent poor afflicted with injuries/ and punisshinge the malefactors. For it is their office/ not 
The office of kings  only to defend the public peace but also punish the malefactors and preserve and promote the godly learned and to take charge like a father and mother over the church of christ, seeing it taught gods word faithfully and purely/ quenching idolatry/ and suppressing all superstitious rites etc. and traditions of men. Hitherto pertain all the places concerning Magistrates, which kings and princes aught to know/ for the good works of kings and princes are to do their office expressed in the scripture. Also the common people and subjects signified by the lively fowls and beasts fed out of the tree/ their office and duty is to give thanks to god for the fruits and shadewe of their tree/ and serve and obey their prince praying incessantly for him. And albeit the golden head and this fair tree signi fyed the babyloni monarchy and king/ yet pertaineth this doctrine unto every they▪ 〈…〉 and prince yet living which doing his office/ is the very golden gift & most flourisshing fruitful tree of god.  
Secondarily where he seethe the speedy watcher and holy angel so haastely descending etc. He monissheth the king warning him of the judgement of god and of his own humiliation and dejection. For the voice of the holy watcher was the sentence and decree of the most high god against the king/ which useth his angels thus to serve kings and all good men/ which are said to come down that they should know manifestly whether there were so great arrogancy, security and ingratitude in the king or no/ as in 
Angels come down. Cap. 11.  Gene. 11. The lord speaketh likewise of the Sodomites. I will go down & see whether the noise which is comen up to me be done in deed. And again/ when they had builded the tower of babel. The lord went down to see the city/ which phrase of speech, learn all judges to not be to swift in sentence giving/ but before all things/ diligently to search out and know the cause. Here therefore first came down the angels and knew the arrogancy & negligent security of the king. Wherefore they 〈…〉/ kut down the tree. That is to say/ cast down the king from his dignity and honour/ and let him be humbled. Then was he for his melancholy fury and haastines cast out of his realm of his own nobles/ which was for that time his confusion & destruction. And now he not being acknowledged of his nobles nor of his commons/ it is verefyed his branches to be 〈…〉 of, both great bows and small twigs/ and all both his birds and beasts to fly from him/ o marvelous sudden mutation of the high hand of 
Psal. 76.  god by his just judgement to lose his subjects because himself would not be a subject unto God/ which because now he lived a beasily barbarosse life being mad a●● out of his wit/ he was counted worthily with beasts, as to eat like meat with them/ to lie wet in storms without/ & to be associated with them/ his hear/ his nails over grown/ & his body made hard and wrinccled with cold and heat And that by seven times/ that is half an hebdomade even three years and an half. For the persians divide the year into 2. times/ that is/ into winter & summer/ or 7. times/ is taken for the just complete time sufficient for his punishment given of god.  
And here be we learned the holy a waking angels to be the keepers of godly kings 
Angels keep kings and their realm.  & their realms in all their ways/ as says the Psal. The angel of the lord bullworketh round about the godly. Hitherto pertaineth the examples of godly kings, of whom there was ever but a few even in the people of god/ witness jesus Syrache 49. Also the holy watching angels do threaten plagues unto ungodly em●… 
To wyked kings god threteneth destruction  and princes/ as you here see him cry, kutdowne the tree/ where you see the example of arrogant, proud, ingrate, negligent princes, transgressors of gods laws and the number of them to be great in the people of god/ unto whom their destruction is told them before of the prophets/ As said ●on●s to the king of the ninivites/ There be yet but. 40. days before thy destruction 
To the repenters/ pains be mitigated. / At last/ we be learned/ god to mitigat the plagues to the true repentant/ as biddeth the holy watcher/ the stok with the rotes to remain/ that is/ his kingdom not utterly to be destroyed/ if he repent/ example of Ninive/ wihch repentant was reserved. For the watching 
the fere of god is the only way to keep real mes.  holy angel said: Thy kingdom shall stand s●ill to the as long as thou aknowlegest the power and dominion thereof to be of God. So that in fine/ he says no nother ways to be to conserve a kingdom but to abide in the fear of god as testify eth the. 33. Psal. of all kings & princes worthy to be learned.  
The sermon of daniel is the some of the 
jesus is the mouth of God.  hole divine scripture/ jesus to witness even the mouth of god, commanding to preach the law & gospel/ thus saing, preach you in my name repentance and remission. The counsel of daniel is the word of god as it is clear by david daniels' brother 
what coum sell aught to be given to kings.  in christ/ saing. The word of god is my counsellor. As daniel hath taught us so it behoveth us to teach other/ as says Paul/ divide trwely & impart the word of god to other/ wherefore when daniel wished that his counsel might please the king he would teach the king no nother way to escape the wrath of god to come, then by repentance according to the law and so to believe all his symes to be forgiven him/ for/ and thorough only the faith and confi●●●●● of the mercy of god/ promised in christ.  
Hereof may the godly spirited be led into the knowledge of the other iugements of god. For god now punissheth to amend us/ which shall at last/ if we amend not/ plague us to punish us. Now he seethe 
Luke. 13.  the fig tee planted in the vine yard/ & he coming to seek thereof fruit/ & none finding/ biddeth the vine keeper/ kut it down/ saing wherefore occupieth it the ground unto whom he answerthe. Sir let it yet this year grow until I have digged it about & dunged the rote/ And if it bring forth fruit it shall stand/ orelis let it be kut down. The unthrifty son taketh his father's substance and spendeth it vicioe●sly/ & at last was compelled to come to the hoggis troffe for hunger/ but afterward he repented him remembering his father's benignity/ and so he returning home is received with great joy. Let us confer these & like parables with this story/ And we shall learn our first parent 〈…〉 created of god to have been in so high a dignity that he might have been compared with the angels/ reching to heaven, for that he was so excellently 〈…〉 with glory & innocency/ being sewer/ immortal/ and lord of the creatures of the earth/ of the sea and air/ made unto the image of god. But yet did this unhappy felicity make him forget god his maker/ and as an unprofitable tree to be kut out of paradise. But yet abode the stock in the rotes/ and in christ was his dignity conserved yea and increased to/ in that he repented. And even thus have we ourselfs lost our kingdom/ looking for grievouser punishment/ unless we obey this most wholesome counsel of daniel/ which counsel also all the scripture giveth us/ and christ exhorteth us earnestly thereunto. Only the devil reclameth and shutteth up the bowels of mercy/ our mids he puffeth up/ and entyseth unto unrightwiseness to make us his perpetual captives. The hebrew text hath redeem thy sins with righteousness. Of the which the defenders of their merits and adversaries to faith justifying/ can take no hold as they seem to themselves. For the very rightwiseness or form of rightwise making before god is only of faith whereby our sins be sorgeven/ of the which faith true almose, and works of mercy proceed as doth the light from the son and 
Two ryghtwysnesses/ one of faith only before god/ and another of the làwe before men.  heat out of the fire. Sins be redeemed before god in the rightwiseness of faith. And they be redeemed before men in the rightwiseness of the law/ of good works/ of mercy/ as you see here the almose to the poor to follow at the redeeming and remission of sins before god in the rightwiseness of faith. So that the kings just dealing, his mercy, compassion of the poor, were the testimonies of his repentance & justification by faith. This counsel of daniel containeth the hole law & gospel. First to know our sins by the law/ then 
The order of justification  to repent/ and by faith to be absolved/ of which all/ as out of the tree there proceed the fruits of repentance & faith that is the works of love and mercy to the poor afflicted. This counsel of daniel given to the king declareth/ God straightly to require of the kings and princes not only the obedience of his ten commandments but also princely justice that is the diligent cure and charge of his church/ which was then (as it is now) cruelly entreated in captivity of menis traditions/ by the church understand his subjects to whom the king 〈…〉 a public peace and freedom quietly to hear tryst the word of god preached. And what Daniel taught his king/ the same aught all preachers to teach their kings. For danielis doctrine pertaineth to all em●… kings and preachers unto the worldis end/ and especially unto this last time of the last monarchy wherein the same face of the church appeareth/ which then was seen.   

☞ nevertheless yet came all these things over the king Nebucadnezar. For after. 
Text.  12. months/ the king walking in his princely palace of Babylon said thus/ Is not this great and mighty Babylon which I myself have builded by my noun mighty power into the glory of my maiestey a worthy beauty for a kings house & family? Whiles the king was thus speaking/ there fyldowne a voice from heaven saying: Unto thee (o king Nebucadnezar) it is answered and decreed/ that thy kingdom shallbe taken from the thou shalt be casten out fro menis company/ and with wild beasts shalt thou live/ eating grass like an ox till thy seven times be passed over/ to then tent thou shouldst know the most high God to govern and rule the kingdom of mortal men/ to change and to give them to whom he willeth. And even in the same hour was this thing so fulfilled in Nebucadnezar/ that fro men was he casten forth to eat grass like an ox/ to lie forth wet under the sky until his hears were grown like the feathers of egels and his nails like the claws of birds  
These words speaketh th● king of himself as it were spoken in the person of another man. All these things came to him/ because he corrected and feared by dreams and monisshed by Daniel/ yet would he not repent and amend his life. Neither did it repent god of his sentence. But he took him in the middis of his ungodliness when he thought himself most sewer & wealthy blowing forth his own glorious pride/ his triumphs and magnificence not rendering the glory unto god/ and therefore by this voice from heaven was he thus condemned and punished. God had tarried long enough for his repentance but because he was every day worse and worse he printed into him the depelyer his punishment/ rebuking him the more sharply. But here let us note the condition and state of an impenitent king for all his godly teachings preachings to him exhortations monitions and godly books delivered him by his prophets and learned men. He walked up and down/ which is a token of an idle and private person/ he beheld his glorious cosily buildings/ with sich wordie as declared wherein stood his transitory felicity and vain affectis. Here thou seist a king over so many nations provinces and tongues ydely walking, praising himself/ as though in all his so wide a realm there had been no serious thing for him to do. How many poor afflicted persecuted good men were there oppressed? was daniel and his fellows, the people of god, there preaching unto him in captivity/ all (think you) well entreated? Wanted the king at that time no good counsel nor learning? where stood the poor men with there causes to be heard? Whatsoever honest passed times (as they call them) be imagined for kings to recreate their spirits, pressed with study and labours for the preservation of their realms defence of their poor, and punisshing of malefactors; yet in their pass times/ let them beware jest justice/ equity and judgement be neglected/ as they were in this king's idle deambulation. For by such idle security kings have fallen with Nebucadnezar into arrogancy pride and at last into blasphemies/ and so cast out of god from their realms. And especially such noble men as have been endued with great gifts & prosperous successes. For when they worship their gifts/ their powers, strength, triumphs, victories/ their riches etc. as their strange gods/ then begin they to despise the very god. Whose comminations once neglected, they will themselves to 
Sennac. Timoth Athene.  be worshipped for God's. Example of Sennacherib thinking himself stronger then God. Timothe of Athenes boasted himself openly in his oration saying: This victory have I done and not fortune. Great Pompeius said he would with 
Pompeius the great  one spurn of his foot, fill all Italy. And thus by such security fill Nebucadnezar into pride and sinned against the first table, trusting to much to his own wisdom and strength/ rightwyssnes, policy and power/ of which idolatry he fill into the breaking of the second table/ even into the oppression and persecuting of the church of God. Also/ God not to may bear nor suffer long these sewer and welthey proud contempners of his word/ namely the rulers of his people/ not only 
Sewer & proud kings god hateth.  by all the comminations of god/ but also by the example of all kings and princes destroyed for their security and pride we may well confirm it. How miserably was Sennacherib destroyed? 〈…〉 Timothe/ after that proud saying/ nothing prospered. And how wretchedly Pompeius that upspurner of the earth perished/ Lucanus describeth it. And how hevey was the image of this king/ Daniel here painteth him/ telling him not only to lose his kingdom/ but also his mind and glory which was much better. Further more that this example of the wrath of god not being able to bere● sewer and prwde kings be not written for plough men and carters/ but for em●… and kings to learn them most of all to fere god when they most flourissh/ have yet more examples. If god in david Christ's father, might not bear the transgression of his. 10. precepts/ but for Vrios' sake only, casten him out of his kingdom undoubted and certain is it/ none of the kings of the earth to siande long unpunished in their security and pride. Wherefore let all good princes learn this lesson long to rule well/ even not to worship themselves and their acts but to worship god as he teacheth them/ neither their own belies and lusts to nourish and feed/ but to nourish the church of christ. 
What princes should do  For albeit the kingdoms be the houses and kovers of the church/ yet for the true churches sakis do the kings and their kingdoms prosper and flourisshe/ as witnesseth the scripture. Wherefore let all em●…ro/ kings, and princes, sewer and proud, write in the middis of their hearts this saying of Daniel. Thy kingdom shallbe taken from thee/ to teach the to know the most high god to rule and govern mortal menis kingdoms/ and to give them to whom he listeth. For what else doth daniel here teach but all such weal sewer emprowrs kings and princes to be plagued like Nebucadnezar if they repent not, and cease their persecution of christ and of his church this day captived under their ungodly articles/ acts/ institutions and traditions, contempning gods ministers calling them to a better mind/ as did here the king despise daniel admonishing him/ & therefore was he deprived of his kingdom wit and mind to.   

But after this/ I Nebucadnezar 
Text.  lifted up mine eyes into heaven and came again to my mind. And I blessed the most high god/ the everlasting syvinge god I praised/ and magnified/ whose regal power is perpetual and his kingdom dureth for ever and ever. For all the inhabitants of the earth are nought and nothing esteemed in comparison to him/ which at his pleasure doth what he listeth ●● well with the company of heaven as with the dwellers upon earth. Neither may there any man let or hold back his hand/ or say to him/ what dost thou? or wherefore hast thou done thus? In this same time my mind came again to me/ I received again my glory/ the magnificence of my kingdom/ my imperial majesty/ my shape and form were restored to me/ My counsellors and my nobles sought me out/ and I was forestored into my kingdom that my majesty was more ample than before. Now therefore I Nebucadnezar praise/ extost/ magnify the king of heaven/ all whose works be true and his ways right and just. It is he that may cast down full low the proud.  
This dejection and humisiation might not the king know being in his 〈◊〉 security and arrogant pride. For than he blasphemed/ he compessed men to idolatry/ and was an heavy burden to all his realm. But now he tamed and plagued of god/ beginneth to repent and is now restored to his mind/ now thus afflicted he knoweth god and himself/ he murmureth not against god for thus punishing him/ but he breaketh forth into his praise confessing his just dealing with him for his offences/ thus to be punished worthily/ which he could not have done except god by his gracious goodness had thus lifted him up and given him understanding. Here therefore have you an example of a penitent king/ which delivered from his misery giveth god thankis/ according to gods promise', saying. Call upon me/ and I shall deliver thee/ & then shalt thou glorify me. First here is described the affect of a penitent heart in his tribulation and arising thereout/ confessing 
The confession of a penitent.  god to be just in his threatis of the law/ and to be merciful according to his promises of the gospel. Thus did king david repent and make his confession in the. 51. Psal. And daniel likewise cap. 9 powereth forth his heart before god/ teaching us likewise to repent and to be converted to God. Secondarily he expresseth the fruit of the kings repentance/ that is to weet/ God to give much more ample gifts to the repentant than he took from them/ as you see him to have done to job in his last ca And daniel/ for his miseries/ o how great rewardis received he? Thirdly he expresseth the form of thanks giving/ even to affirm god to reign all 〈◊〉 psalm. 118. and also in the hole psalter. For what else is the psalter book then the glass of the most holy trinity 
The psalter is the book of that trinity.  into this end written for the church of the living god/ to learn so to repent and after our deliverance to give thanks to god as here do the king.  
Now sith all things be written/ as Paul says/ for our doctrine/ let us behold whether there be not yet daily daniels with their fellows sent unto emprowrs and kingdoms admonishing them of like mutations and sudden fallis/ consider how their words be regarded and their persons entreated. And whether for their cruel persecution they be not, or likely to be shortly kut down like this tree/ caste out of their ditions empires and realms, demented with d●uyllisshe doctrine, degenered into brute beasts following their sensual beastly lusts/ having their consciences fetered with menis traditions/ snarled with superstitious ceremonies and romish rites/ lying yet still without the true church, naked▪ all virtue in storms and darkness of errors more palpable then in the servitute of egypt/ because they will not receive the free gospel of the liberty of the spirit to be regenerated by faith/ & so to do christ upon them, to be covered with his rightwiseness 
1. Cor. 1. Galat. 3  holiness etc. For these dreams and visions be daily seen/ & as the first monarchy was by daniel prophesied to be kut down/ even so is this last monarchy of the Romans threatened likewise of the watching angel to be shortly smitten down/ and the everlasting kingdom of christ to be revealed unto all flesh, newly risen from death unto everlasting life/ in which he grant us with his father & holy spirit to live for ever/ so be it.    

¶ The argument of the. 5. chap.  
This chapter declareth the miserable fall of the last king of Babylon/ & heavy mutation and end of his kingdom for his idolatry and so grievous sins committed against the first precept. Here is described a superfluous fist full of excess/ even a very beastly banquet/ where unto king Belsazar biddeth his nobles/ in which is manifestly showed into what an unhappy end such vicious intemperate excess cometh. All kings and princes may learn of this fall of so high a king to fear and to worship God as the. 2. psal. teacheth them/ lest of God the translator of kingdoms, they be deprived their realms with Belsazar.  
THe king Belsasar made an exceeding 
Text.  feast biding thereto a thousand of his princes and nobles in whose presence he drunk the wine/ & at the working of the wine he commanded the golden and silver vessels to be brought forth/ which his father Nebucadnezar had taken away out of the temple of jerusalem/ that the king/ his nobles/ his wives and concubines might drink out of them/ which done/ or in doing/ they praised and worshipped their own golden/ silvery/ copper/ 〈…〉/ treen and stone neigh God's.  
Hitherto god hath setforth his glory in the conversion of Nebucadnezar/ now he declareth his glorious power in destroying and an end making of so mighty a monarchy of the ungodly Babylonits/ which destroyed/ he with great glory would send home again his people to build up again a temple more glorious than before. In the former chap. you see a king repenting himself and bringing forth the true worship of god/ whom god orned and endued with gifts. Now you have a contrary example of a wyked king restoring idolatry/ not repenting/ whom God therefore casts down and giveth his kingdom to ●other men.  
Now were the. 70. years expired in which the jews (as jeremy told them) should 
Nebuca.  continue in captivity/ for Nebucaduezar reigned. 45. years/ whose son Euilmeredach 
Euilme.  following his father's godliness/ and rendering unto king jeconie his regal honour/ endewing the jews with many great benefits/ reigned. 23. years. Him succeeded this last ungodly king Belsazar reigning. 3. years unlike his 
Belfaz.  predecessors restoring idolatry/ which to show himself the enemy of the true doctrine and to confirm idolatry profaned and polluted the holy vessels belonging to the temple of god/ with manifest contempt blaspheming god/ as did 
4. of the kings. cap. 18. 19  Rapsaces and Sennacherib/ and as the jews at last derided christ saying/ if thou be●●● the son of God descend from the cross. There must therefore nedis great plagues follow such blasphemies and contempts of god as threateneth the. 2. precept/ god will not reckon him guiltless that blaspheme his name etc. For neither the son nor the earth/ nor the rocks of stone nor any creature may suffer their maker so to be blasphemed and despised as you 
Mat. 27.  may see it/ at the death of christ where the son with dr●we his light/ the earth trembled and quaked and the rocks burst insunder. Here shall you see the just judgement 
Note this diligently.  of god/ and what manner an emperor and princes he will suffer to reign when he intendeth to kutof and translate their kingdoms/ that is to weet/ dronkerds/ bellybeastis/ voluptuous tyrants'/ covetous oppressors of their commons/ furious murderers of innocents/ persewers' of christ's religion/ idle belies/ sekers of their own vain and carnal pleasures/ depending upon their flatterers for glory/ lovers of women/ contempners of rightwiseness/ favourers of malefactors/ blasphemers and idolaters. Even such as were Sardanapalus/ Heliogabalus and this last king of Babylon/ which in banqueting with his whores in a blasphemous spite of the god of Israel/ thus abused his holy vessels, drinking drunken out of them with her lots, which because he would not be monisshed with his grandfathers punishment nor take ensample at his repentance▪ god took this heavy vengeance upon him and his realm. Nebucadnezar was 〈…〉 down to be exalted/ but Belsazar was dejected to be with all Babylon utterly destroyed/ As isaiah/ Abacuk/ and jeremy had prophesied before. In this destruction of the first monarchy learn the figure of the destruction of the world in this the end of the 
Isay. 21. Abac. 2. jere. 51.  last monarchy/ when thou see est like 'em prowrs & kings to reign over the world For as God is the most just translator & changer of realms/ so doth he destroy them for right just causes. This Belsasar was the very canell of all filthiness evermore running from one sin to another First his vicious interperancye is described how he was given to excess drunkenness whoredom and blasphemy of God/ which is an evident token of his realm shortly to be translated and himself destroyed. Deliciouse delicates effeminate right strong men▪ and much the sooner the soft Assyrions'. By such carnality was Cap●a made a Can to Hamnibal. Well there 
Eccle. 10  fore said the wiseman/ woe to that land whose king is a child, and here prince's delight in early and late drinking & eating. A marvelous blind sensual security, to see the king to celebrat such a fist, bidding thereto all his nobles to eat/ drink drunken/ taking their pleasures in banqueting/ dancing/ singing & playing so sorowlesse/ their enemies king Cyrus and Darius besieging the city? They hallowed a certain high fist day of their god Beel as you see after this manner now to do some called Crystians in all night eating and drinking/ which when Cyrus knew it/ he had choose himself the more apt time to take the city. Thus were the Sodomites suddenly unwares oppressed. Thus were they drowned with Nohas flood. And so shall all the world at last be suddenly destroyed with fire. Wherefore let us suspect all such wealthy and ungodly security. Here you see how that in time of battle when he should have called upon the very god/ he called together his princes to eat and to drink beyende all measure▪ ànd to worship false gods. And when his enemies laid await to destroy him and his city, he contemned them as one sewer enough, serving not god/ but his belie. And when he should have been compassed with his armed host he sat drinking and eating excessively among his vain flatterers and soft herlets. Now was sage daniel far from the court/ and young minions were of Roboans' counsel. Now were his spiritualty as his sothesayers, dream doctors, enchanters, sorcerers, divines, at his hand teaching him in all security to blaspheme 
An allegory in silence expressly omitted.  deride and to contemn the god of daniel. And in despite of him thus to abuse and profane the jewels of his house. I will not here with an allegory applied to our time/ touch our spiritual Magos and subtile sorcerers/ enchanters/ and bewitchers of their emprowrs, Belsazars' / with flattery and polytyk persuasions averting them from danielis doctrine and wholesome monitions unto their old papistry/ so vigilantly observing and waiting upon emprowrs and princes affectis, to set to their wings the swiftlyer to fly and follow their devilish damnable counsels making them drunken of that Babyloni bloody whores cup of abomination/ that they might the more blasphemously abuse and profane the holy vessels of godis temple/ even to persecute and burn the true ministers of 
Allegories must be unlocked with their own keys.  the gospel, pervert and violently wrist his word to make it serve to their sinful lusts and carnal affectis/ although I know the scripture with her own key clearly to open and unloke this same allegory Apocap. 17. Et nunc igitur reges intelligite. But now you kings get you knowledge and be taught monisshed in time/ etc. Here should the king with his Babylonits have repent and called for daniels' doctrine and counsel and not have bannisshed him and his fellows his court. In so present perelis to promise themselves such security/ to rejoice in banqueting and festinge/ to blaspheme god and despise his true ministers and preachers and to neglect repentance/ is the most certain sign of an utter subversion of their kingdom and empire.  
This story/ first warneth us of the horrible power of the devil/ which in all ages abuseth the most high emprowrs/ kings and princes to confirm idolatry/ and to insunder the church of christ Wherefore very few princes in the later days shall abolish the pope, retain and hold the true worship and religion of god. Against that which slander and hurt it is necessary/ godly minds to be armed & defended. And here it behowueth godly men to know the sins of emperor and princes/ which therefore do they corrupt and destroy the true doctrine/ because they would attemper and draw God's worship and religion unto their own profits and covetous minds/ which verily is not else then openly to illude and mock cryst/ of which blasphemose scorning of christ/ this same our age hath to many examples.  
Secondarily this story exhorteth princes unto godliness/ and warneth them of the plagues hanging now over all ungodly princes headis.  
thirdly it testifieth mutations of kingdoms and realms to be done of god now shortly for the diverse and manifold crimes and enormities of the emprowrs kings and princes. And here god punissheth idolatry & blasphemy/ as in Manasse & in the kings of Israel. In David he punished adultery and his counsel to murder Urias. But it happeneth 
A lyek sentence. Prou. 29  often that the sins of the people be concurrant with their prince's wickedness. As in Osee the. 4. Siche princes and priests/ siche people. Neither is it to be doubted/ but that these calamities/ plagues and punisshments of the world which now are begun/ be cast upon it for their manifold manifest idolatry, glossed with a certain reverent behavore to images/ and also committed in their 〈…〉 o●/ for their false invocations, praying to deed saints and doom images/ for their superstitious decent rites, and illaudable falsely signified ceremonies/ traditions of men/ & for their abominable whoredom/ for their forbidding of lawful matrimony/ for separating and violating justly married persons/ for turning crystis faith and religion out of the holy Bible, setting it up into menis profane decrees and constitutions/ there exalting their own popish articles of their false faith, above god, and punishing them above the transgression of gods precepts. Wherefore the vessels of Gods hevey wrath be now ●● powering forth upon all regions/ empires and kingdoms worthily. For these errors in honouring and fering man mortact and his traditions above god and his almighty word/ now is the wrath of god made manifest from heaven upon all ungodliness▪ unrightwiseness etc. Hereof it 
Rom. 1.  cometh that the Turk hath so good success & prospereth in his wars so mightily against all christendom. Hereof arise these intestine batails betwixt the christian 
1545.  kings/ to prepare the way more esey for the turk to invade us. Hereof come these pestilences▪ famin●▪ dearth▪ destructions burnings and blodsheding.  
The lord be merciful to us/ So be it.  
It may be here asked whether the seculare kings and princes/ may take away 
of the use of the goodi● of the church  the church goods? An● answer●● that the church goodis belong to the poor/ and now seeing the possessors be rich lordely bishops/ abbots/ priests etc. these goodis belong no more to them/ for their own proud lordely riches put themselves out of possession. But sin they not with Belsazar that convert the church goodis into profane uses? I answer: These vessels of the temple profaned of Belsa. were consecrated by the word of god Wherefore he sinned in profaning them But the goods and jewels of our temples/ abbeys and bisshoprykis▪ are not consecrated to such uses by gods word/ but by their own invented covetous charmings/ wherefore emprowrs/ kings and princes may take them away and put them to better uses/ as to the maintenance of scoles/ universities/ to sustain true teachers and godly preachers. For it is written/ the workman is worthy his wages. Bishops and priests that preach not purely aught of the princes to be deposed & their possessions taken from them For the princes and magistrates aught 
Idle bishops goodis should sustain poor con gregations and scoles.  to convert the goodis of these idle earth burdens into the sustentation of the poor/ and maintain teachers and scholars learning the tongues and holy scriptures/ so that the churches and civil ministration be not destituted learned men at any time. For it is written/ whoso labore not/ let him not eat. Wherefore/ as they be praised which/ the idle belly burdens removed, substitute apt and learned labourers/ even so sin they which translate the church goodis into profane uses (which thing is now to common) suffering the poor churches, congregations, and scoles to be cold and hungry. For it is written/ he that i● taught/ let him impart all things necessary to him that teacheth. Wherefore if 
They profane the church goods that suffer the just ministers to want.  the nurses of christ/ of their own substance be bound largely to sustain scoles & congregations/ how much more be they bound to maintain them of othermen goodis/ that is of their wyked mammon now gotten▪ I cannot see how that man may nourish the congregations & scoles which neglecteth the ministers of churches and scoles/ even the very parents of all goodness. Let all princes see diligently that lawful and apt ministers be honestly entreated and nourished and that poor scholars of the church goodis be sustained, to conserve the necessary studies of the church. But it is a damnable deed to give so great wages to maintain the superfluous excess and vicious living of idle bishops/ preistis and monkis/ the true flokfeders neglected/ studies and scoles not conserved. Neither have the prince's power to translate to themselves thecclesiasti●● goodis/ with the defrauding of the poor churches and scoles/ but should asmiche as need is/ impart them to the poor congregations scholars and teachers/ yea this should they do/ were the goodis their own/ much less aught they to take away that is given them/ and well used/ except they abuse it contrary to the givers will. And albeit the givers falsely instructed, erred in their gifts: yet aught the magistrates now better taught▪ to take it away and reform the errors in the giving thereof. Neither becometh it bishops and priests which should only follow christ and his apostles, to be lords over lands and possessions tangled with civil and politic seclare causes. Thus you see in what cases the seculare magistratis may translate the ecclesiasty▪ goodis unto themselves/ provided above all that the poor congregations and common scoles and universities be sustained and maintained with the same.  
Fyftely in the changes of kingdoms 
mat. 24.  god forgetteth not his church as christ comforteth us/ saying: When you shall hear rumours of battle and war/ be not you troubled thereat. For we must wisely decern the kingdoms of the world from that eternal kingdom of god which is crysts church. For albeit these batails and persecutions skater/ inquiet/ and trouble the churches of goodmen in these heavy mutations of empires and kingdoms/ yet have the godly ever this present consolation, That the church of christ is an everlasting kingdom/ and may not by desperation, fall from out of christ's religion unto to the ungodly/ as they do now in Grece. For the verity says: Father/ whom thou hast given me/ noman shall take them fro me/ for they devil in me & I in them inseparably. Also in the mutation of this kingdom of Babylon/ god lifteth up daniel giving him a greater favour and authority with the new king Cyrus then ever he had before/ that even now the heathen kings yet might be converted to the knowledge of god/ for the preservation of his church and that the public miracles might be known, testifying this people of the jews to have the word of God and true religion. Now have you seen the abominable open crimes of Belsazar/ as blasphemy/ idolatry/ reverent behaviour to images/ drunkenness/ glotoney/ whoredom/ ungodly securite/ contempt of gods prophetis and preachers/ despite of his people etc. to be the sins which God cannot long suffer unpunished, as witnesseth the king's miserable destruction and mutation of his realm/ and the heavy comminations of his. y. precepts/ and as I say prophesieth of jerusalem Babylon's sister/ saying: The day shall come wherein the lord God of powers shall call such sinners unto wailing/ weeping/ tearing of their hairs/ and to gyr●● themselves with sake: but what then shall they do? they shall rejoice/ feast, banquet, and make merry, kill oxen & sheep/ eat flesh, drink wine, saying let us eat and drink/ to morrow shall we die/ wherefore these so grievous sins of kings according to his comminations shall the heavy hand of god viset as it followeth.  

And even in the same hour there 
Text.  apered the fingers of a manis hand writing against the candle in the white parget of the brickwall of the kings palace/ 
The kings spiritualty is called to court  the king himself beholding the fingers so writing. Then was the kings face paal and his cogitations so ferefully troubled him that the jointiss of his hips and knees folldened down double under him. Then the king cried commanding his spiritualty/ his wise men, enchanters, destiny tellers/ and sooth sayers of Chaldey to be brought unto him, thus speaking these words to the wise men of Babylon. Who so ever shall read this writing/ & tell me what it means/ he shallbe clad with purpur and shall have a chain of gold about his neck/ and he shallbe the third in my realm. Then came all the kings learned wisemen which neither could read the writing nor tell the meaning thereof to the king. Wherefore king Belsazar was the more vehemently troubled/ in so much that his cheer was all changed and his princes and nobles grievously astonned.  
Even in the same hour wherein his ungodliness was ripe/ & he blasphemed god/ the lord would glorify his own name in that all men should see the kingdom of Babylon by the divine judgement to be subverted/ & himself to be the changer and translator of kyngedoms and times/ even in the same hour wherein the king thought himself most sewer & most beloved with his God's for so worshipping them being in the middis of wealthy pleasures/ was this heavy sentence written and given forth against him. Before the sentence pronounced and ratified/ there was time and place to repent him: but 
Mat. 25  now the gatis shut up/ in vain do the foolish virgins ask oil/ bringingforth their laumpes with knocking. In vain wept Esau after jacob had prerept him his 
Gen. 27  blyssinge. Let us therefore seek the lord whiles there is time to find him: Call 
Heb. 13.  on him whylis he is nigh. Impenitent persons, neither find they nor seek they. Now says god/ sand I no prophet to preach 
Isay. 55.  the repentance/ but I write the thy judgement unable to be revoked which thou mayst fear/ but avoid it/ thou mayst not Whoso turneth and thrusteth away my word and preachers, from him I will in his most need neither comfort nor prophet send him. The king himself alone/ and first ofall/ did see this hand writing/ and not his gestis/ as did Balams 
Num. 22  asses the angel which Balam see not The hand came glittering forth against the light & candlestyke. Rabbi Saadias' says that it was the hand of Gabriel. 
Rabbi Saadias'.  But it was the hand of god/ and man to be/ even of christ: which is the mighty angel of godis counsel and hand of the father. Then the king changed his cheer heavily. Sewhat an heavy sudden change there is in the judgement of god. Who was more puftup with pride and more arrogant/ sewer and sorowlesse then was the king▪ but at this heavy unwont sight/ how trembled he? For neither in himself nor in his drunken lords and wise spiritualty found this miserable king any help or comfort/ and why? verily he had bannisshed the court and neglected daniel the minister of godis comfortable word. But and if he quaked and was so terribly afraid at this hand/ with what an horrible fear shall the hole glorified body of christ and his fearful face smite the impenitent ungodly/ when he shall in his almighty majesty come down again to judgement, pronouncing with his mouth his grave sentence and judgement against the wyked? The king 〈◊〉 out strongly in this his fear/ but not to god almighty but to his images. He fled to his wisemen of the world/ to his divines & charmers as do they which have their spiritualty/ friars and bishops in such estimation for their popish learning, worldly wisdom, and priestly policy. But none of them might help nor comfort him or suage his sorrow. He promises fair/ he threteneth bitterly/ but all helpeth not/ ●other men began to look narrowly upon the hand writing/ supposing it to be some fantasy and illusion/ but that judgments of god be unknown to the ungodly/ only revesed to the children of god. His nobles were also troubled therewith. For they which were partners of the kings impiety/ must nedis be partakers of his punishment. So soon so/ is the pleasure and joy of this world turned into sorrow.  
This peses containeth the example of the king now despeyering in adversity/ because his wise spiritualty of the world could not turn the wrath of god from him. Whereby we may confirm the comminations of god to be true. This handwryting on this manner/ I suppose/ signified the prophecies of isaiah/ Abacuk and 
Isay. 21. Abac. 3 jere. 51. 2. Pet. 2.  jeremy now to be fulfilled. Let all kings and people be afraid at Peter's saying: Sodom and Gomor to be destroyed into the ensample of like sinners. Because that Belsazar is an example that mutations of empires and realms be done of God for their a bominable sins/ let them all 
kingdoms for their sins be cha●ged.  as in a glass behold this example/ jest suddenly for their idolatry blasphemous persecution of his ministers and word/ they be destroyed as it standeth in the psalm. 33. whiles the king was in his feasting/ the hand of God writeth his destruction/ let them learn therefore to estiew excess drunkenness and blasphemies in banketinge and festing even the most certain signs of the mutation of their realms. 
1. thes. 5. 1. Sa. 28 Isay. 8. and. 23. Deu. 18.  Let such sewer 〈◊〉 rulers beware of a sudden fall/ for when they cry peace and security than is there present a sudden destruction. The king thus troubled asked counsel at his divines & charmers as did Saul at the dead/ which is against god saying: I shall destroy the wisdom of the prudent. And seeing it helped not/ he was sore vexed/ which signifieth/ not only the cogitations of the worldly wise to be vain/ but also that before the revelation 
The revelation of god's word confoundeth the wise idolaters.  of god's word/ god is ever wont to confound and shame menis doctrine & traditions contrary to his word/ would god emprowr and kings would see diligent lie to the godly instruction of themselves and their people by faithful free preachers and good books. But because this cure of souls touch so few rulers/ and we will all with a little teaching or non at all/ be great cunning crystianes/ it is come to pass that emprours and kings majesty's cannot defend themselves/ the counsels of their wise be made void/ god ever saying: Thy empire shallbe taken from thee/ and be given to thy better. And contrary wise/ the godly in adversity to be counforted/ as this part folowng declareth it.   

Then the queen hearing of this 
Text.  fear and trouble of the king & his princes 
the queen was his grandam/ Nebuc. wife.  came into the banketinge house saying: king/ long be thy life. Let not thy thoughts trouble the neither change thou thy cheer. For there is in thy realm a man endued with the spirit of the holy gods/ in whom in thy father's days there was found the light of knowledge and such understanding & wisdom as have the God's/ him thy father Nebucadnezar made bishop of all the learned divines of the wise men the spiritualty of the Chaldeis and prophets or sothesayers/ the king (I say) thy father did so: because 
Father is here his grand father.  that in daniel/ whom the king named Belsazar/ there was found a plentuouser and higher spirit/ coning and understanding to expown● dreams, to declare secrets, and to solute hard questions. Now therefore let daniel be called which shall interpret and declare this thing. And thus was daniel brought to the king. Unto whom the king said: Art thou this daniel one of the sons of the captivity of juda/ whom the king my father brought out of juda. I hear say thou hast the spirit of the holy God's/ and not only to be illumined and wise/ but also to be in the an high amplier prudence than in other men. There were now brought in before me/ my spiritualty/ divines and wise men to read this writing/ and to show me the interpretation thereof/ but they could not. But I hear that thou canst do it/ wherefore if thou canst read and interpret me this scripture/ thou shalt be clad with purpur etc.  
All this maketh for the confusion of the king and his wise men. For when they all were thus troubled and amazed then come thereforth this old woman with good counsel and comfort/ if any had been left them. This queen was sober & not in the fist among these dronherds' with their herlottis/ and therefore she remembreth and commends daniel with high praise unto her navy the king/ whom the more she commends/ the more shame it was to the king all those. 3. years reigning to not know/ but neglect so wise and godly a counsellor. She called him not a captive/ but spoke reverently of him with high commendations/ but the glorious king spyghtfully asked him. Art not thou that daniel one of the captives of the jews? This place containeth two sermons/ the one of the godly queen/ & the t'other of the ongodly king unto daniel/ by whom daniel in the mutation of the kingdom is promoved & the promise of god is declared to be true/ saying: I will be merciful into thousandis/ The old queen forgot not the true doctrine of daniel/ as you see by her words commending him for his divine spirit/ for his learning, prudence, wisdom, and of his bishoply dignity and ●ning to interpret dreams/ mysteries/ and to solute hard questions. She monisheth that king godly/ under a colour of daniels praise to call him in and hear him/ but he called him of the same intent as Herode called cryst/ as you may see in his scornful question asked him. For as the calling of daniel now to late to the court made for the king's confusion/ so made it for daniel and the churches health and comfort/ which under ungodly emprours and kings denying them succour and aid in their lands/ may not there devil and flourissh/ wherefore the church so long waileth and suffereth exylie until god correct the kings for her sake as david 
psa. 100LS.  testifieth. Blessed therefore be God our heavenly father which so tenderly taketh charge over the forsaken and banished ministers of christ our king/ in the kingdoms of this world/ that in king's hawlis and courts there is ever found an Aboi●s/ which will defend Elias against the denylly she tongues/ and so in the mutations of realms promote him/ as was 
1. of the kings. 18 Gen. 19  here daniel exalted/ but not yet so to escape with lot/ the Sodomitis all sunken. It is here to be noted/ that the king judged his sophos to have the spirit of his holy godis as now do emperors and kings iug●e of their holy ghostly fathers the friars and bishops.   

☞ Then answered Daniel before the 
Text.  king/ saying: Take thy rewardis to thy self/ and thy gift is give them to another. nevertheless will I read the writing to the king and the meaning thereof shall I show the. Unto thy grandfather Nebucadnezar (o king) the most high god gave this kingdom/ maiesiye/ glory and magnificence. And for this his ample majesty given him all people/ nations & tongues feared and dreaded him/ for that he slew whom he listed/ & reserved alive whom he willed/ he exalted whom he would/ and thrusted down whom he would. But when his heart was thus puffed up with arrogancy and pride/ he was deposed from his seat royal/ and they took away his glory. And he was expelled fro men a beasily mind given him/ to wander among wild asses & was fed with grass like an ox/ the dew falling from above standing upon his body lying in the field until he aknowleged the most high god to govern and translate the kingdoms of mortal men to whom he listeth. And albeit thou Beltsazar being his nevy haste known all this/ yet hast thou not humbly submitted thyself unto him but exalted thyself against the lord of h●u●n commanding the vessels of his house to be brought before thee/ that thyself/ thy nobles/ thy wives and whores might drink wine out of them. Gods of silver/ of gold/ copper/ 〈◊〉/ tree and of stone which can neither see nor hear/ nor feel/ nor know any thing/ thou hast praised and loaved. But god which hath thy breath and life and all thy ways in his hand thou hast not worshipped/ wherefore this same hand is sent the of him to write the this same scripture. And even this is the writing. Mene Mene/ Thekel/ Vpharsin: as much to say/ as god hath told up and made an end of thy kingdom. Thekel is to say: Thou art weighed up in a bylance/ and art found to light/ or thou art bought and sold. Pheres/ that is: Thy kingdom is divided and translated to the Medis and Perses  
Now is daniel called to be the foreshewer of the judgement of god/ neither saluting the king/ nor praising his gifts/ in which thing he declareth the king to be casten away of god/ & therefore unworthy 
Eccl. 10.  reverence/ he openly rebuketh him for his grievous sin, shewing the sentence of god to be given upon him and his kingdom. He neither flattereth him nor thanketh him for his gifts/ he selleth not the grace of god for king's gifts: but showeth him plainly the causes why he should be slain and his kingdom translated. First therefore daniel beginneth at the office of a true preacher not 
The office of a true preacher.  seeking his own/ but god's glory & other menis profit/ even the health of the congregation by confessing the truth. The a●dacite and bold speech of daniel signifieth the abjection of the king and his realm. Then he layeth before Beltsazar the examples of his grandfather 
The examples of gods wrath are not to be neglected.  Nebucadnezar/ whereat because this king his nevy amended not/ but was worse/ he declareth his sin to be the grievous. For they sin most grievously of all which amend not themselves at other men's punishment/ but neglect the former written examples of gods wrath. As there was seventimes double punishment decreed upon the slayer of Cain/ & seventimes seven more pain for the ●layer of Lamech. And christ in Mat, How deeply damneth he the ingrate cryties that would not be monished by Sodom and Gomor? 
Mat. 10 and. 11.  wherefore if Beltsazar was slain because he would not be moved to repentance by th'exampleexample of his grandfather/ let us 
The use of the examples of gods wrath.  now taught with other menis perells/ amend our lives/ lest for like sins we suffer like pains. For verily/ even this to be the use of all thexamples of gods wrath/ it is plain in Paul to the Corinth's. 1. Corin. 10. saying: Our fathers were smitten down in the desert/ because they should be unto us figures and monitions that we fall not into like lusts. These things be written for our warning, over whom the end of the world hangs. Wherefore whoso standeth/ beware he fall not. Daniel amplifyeth & aggravateth the grievousness of the kings sin, by coupling strange and contrary gods with the very true god/ signifying the king not therefore only to be deprived his life and realm/ because he contemned the example of the wrath of God in the fall of his grandfather/ not moved thereat to repent/ but also because he passed far his grandfather insynne/ in that he blasphemed the very God/ in worshipping & doing reverent behavours to his false gods and images and profaning or abusing the holy vessels. And thus doth daniel tell the king/ to be destroyed & his kingdom to be translated for these two sins/ one because at the example 
For two sins/ kingdoms be translated.  of Nebucadnezar he would not be warned to repent himself/ the ● other sin is the violating of the first and 2. commandments in committing idolatry and worshipinge or reverencing images which there is no sin more grievous deserving the present punishment powered forth of the wrath of God from heaven both upon emprours/ kings/ princes & upon their empires and kingdoms/ as you here see it manifestly.  
The three words written of the hand 
The explication of the. 3. words.  of god/ Mene Mene/ Thekel/ Vphar sin. Daniel expouneth thus. The first word Mene signifieth god to have numbered/ told/ or measured/ and appointed the symites and time unto tyrants, beyend the which they shall not pass/ nor before the which time prefined by gods infallible and immutable providence, they shall not fall nor die. Mene therefore signifieth the time of the mutation? And the other two word is signify the manner of the mutation/ not only of this kingdom/ but of all the kingdom of the world at all times, so to come to pass by Gods decreed will. Also the repetition of this word Mene hath a great pythe/ signifying the time and hour offiche decreed iugements of god certainly and suddenly to come upon them. As said Moses to the Corites. And as in this our time saith 
Num. 16  Draconites/ was that tyrant deprived his governance at his ripe time/ when he said: that he had sever God in heaven to have been dead then his own wyked fellow. Well therefore prayeth the Psalm against such blasphemous tyrants that few and short might be their days/ for they be very Judases. Wherefore/ as this 
psal. 108  word Mene warneth tyrants of Gods hevey judgement hanging over their headis/ that they should repent and be monisshed according to the. 2. psal. as was Ezechias and so obtained. xv. years added to his life/ so it counforteth/ the oppressed of tyrants that we should suffer patiently and endure constantly for that the Psal. saith. Shortly and suddenly shall the ungodly be destroyed and perish. 
Psal. 2.   
The other two words Thekel and Vpharsin tell us the plagues and manner of their coming. Thekel signifieth Beltsazars' kingdom to be now weighed/ bought and sold from him. The third word. Vpharsin signified his kingdom to be divided from that nation unto the kings of Mede and persie. For the first plague of emperor/ kings/ princes and priests is to loose their authority and name as hath the psal. Contempt is powered forth upon 
psal. 106  princes and ruler's god making them to err in a wrong way/ but the poor afflicted he helpeth out of this trouble and feedeth his household as his own sheep. Sigh empires and realms stand by god's power/ it must nedis be God that giveth kings their authority as it is written. 
1. reg. 10.  And part of the host went their ways with him/ even they whose hearts god had touched. Also thexamples of all age's witness. The noble men to have been valian in authority/ & not by manis power and wisdom to have enjoyed their hearts desires. Wherefore whensoever any mutation hangs over the princes and rulers headis and their realms/ then beginneth their authority and name to decay and be minisshed. For do not the consent of all good men iugd now otherwise of the pope his cardinals/ bishops/ religious monks and priests than they did of late? Be not menis minds turned from them? Is not their proud falsely usurped authority worthily blotted out of good menis hearts? The other and his last plague is the loss of his kingdom/ for as did david succcede Saul/ so do here the Medis and Pe●seis succeed that Chaldeis and Assyriens. And this was lo/ the end of the first monarchy and of so glorious a golden head. Let all tyrants now therefore cease/ likewise to trust to their own riches and power/ let them repent themselves of their persecution of god's word & his ministers. And think that they may shortly by some sudden chance lose their kingdoms and empires as did Beltsazar lose and leave his most flourisshing empyrre of Babylon unto the Persyes which had as yet in the begining very little power. Also note this thing/ That as David pondered & weighed Saul/ as you see in the psalms/ even so do the consent of the christian congregations in their 
54. & such like psalm is  prayers/ way and pondre (as it were in the lances of gods word) the wickedness of our present persewers at the comminations of God saying: I shall viset their iniquity. Let emperor and princes therefore wisely and godly in all fatherly love behave themselves against the christian churches their subjects/ that they may be favoured, and as in the. xx. psal. prayed fore. For if their authority & favour be lost in the christian churches/ and they be prayed fore as the jews in Babylon prayed for Babylon and their persewers in the. 137. psal. both the emperor/ kings and their kingdoms are undone. The last word Vpharsin signifieth clearly the kingdom to be dissipated and skatered & given to the Persians'/ which albeit they were 
xenophon.  helpers to the Medis (for xenophon plainly denieth the person of Darii to be present in the besiege thereof) yet by his host present with king Cyrus'/ they obtained the city. Wherefore/ according to the prophecies the kingdom of Babylon was at last translated unto Cyrus that he should sand home again the jews out of captivity to build up their temple/ for the which to be done daniel was promoved.   

Then Beltsazar commanded that daniel should be clad with purpur/ and a 
Text.  golden chain hanged about his nek/ and to be proclaimed the third lord or ruler next him in the empire. 
the church wherefore it flourisheth more in captivity then at liberty.   
This place hath an example whereby we confirm/ God in the mutations of kingdoms/ therefore the more to honour his church then in peace/ that they might convert the victores and increase his church among them. For thorough the honour obtained by Cyrus'/ daniel (as soon as Babylon was taken) began to be known what he was of Cyrus and Darius which aknowleged themselves to have had won the city by god's favour. Wherefore let christian congregations be confirmed by this example/ in perturbations of realms/ not to fall to the ungodly/ but rather to hear christ saying: When you shall hear rumores of battle/ be you not 
Mat. 24  afraid nor troubled. To receive clotheses gold & promotion of kings is not sin/ so long as they be taken to th'intent as daniel received them. For to the pure all 
Titum. 1.  things be clean/ and contrary/ to the polluted and infidels all are unclean/ but both the mind and conscience of these men are unpure/ as Beltsazar honoureth not daniel as the prophet of God but as he would have done to any one of his divines and spiritual enchanters and soothsayers/ neither repenteth he himself/ but would be seen to keep his promise to save his princely honour. Whatsoever is not of faith/ is sin. And therefore he falls 
Rom. 14  as it followeth. 
Text.    

☞ In the same night Beltsazar the king of the Chaldeis was slain.  
This place as it were the conclusion of all describeth the fall and death of the king and mutation of his kingdom/ for his blasphemy and festinge in security and sinfulness. xenophon writeth Babylon 
xenophon.  to be taken the same night where in the king in great security and confidence celebrated his fist unto his god Beel. For Beltsazar in his hunting/ of envy slew that son of Gobie/ and therefore these two princes or rulers under Beltsazar one called Gobiamand the other Gadatam/ then being with king Cyrus first entered the city and tower of Babylon/ and slew the king/ Gobiam being avenged 
1495. the age of the first More marchie.  of his sons death. Here is so the end of the first and golden monarchy which stood. 1495. years and ended in the. 3440. after the creation of the world. Whereby all emperors/ kings and princes may feel it with their fingers only god to be the defender of empires and realms/ so that except he watch over them/ in vain are their cites kept. And except he defend them by his angels/ in vain gather they treasure/ in vain buysde they blokhouses and munitions/ in vain muster 
psal. 126.  they and take they up men.  
Wherefore I exhort and monissh yet again emperors/ kings and princes all that they worship not strange gods nor yet 
An exhortation to emperors and kings.  exhibit any reverent behaviour unto images/ neither to trust to much to their treasure/ munitions and help of men & money. For here may they see this golden head of the world suddenly for their idolatry/ contempt of the true preachers and for the neglecting of God's word sent them/ to be destroyed: but let them worship and thank God only the father of jesus christ our deliverer/ & now in these last days the restorer and bringer again of his word of salvation. Let them I say worship him according to his first and ii preceptis as the psalms teach them. 
psal. 2. & .33. The argument.   
An example of daniels' accusers torn of the lions, is here setforth to fray all flatterers about kings from evil counsel▪ giving & to deter them from their false complaints and malicious accusations of the inoncent ministers and preachers of God's word. For in this chap▪ as it were in a several little book concer ninge the false accusers of prophetis and true preachers torn in pesis of the lions/ we see that evil counsel is the worst of all to the counsellors. But to teach the readers plainly and orderly that they might the easilier hold this golden little book in memory/ we will divide it into. 7. places. The first is of the office of victors or conquirors. The second containeth a terrible example of the spiritualty & bishops being in court and of counsel steringe emperors/ kings and princes by their evil counsel unto persecution mischief and wickedness. The third hath an example of the constant confessor of god's word. The four hath examples of the infirmity and weakness of faith and of the persewers of the word.  
The fift hath examples of the wrath & mercy of god. The vi hath an evangely proclamation of king Darii.  
The seventh hath the example of a man glorified after his cross.    

DArius Medus being. lvii. years 
Cap. vi.  old/ took upon him the kingdom/ whom it pleased to constitute. 120. governors over the hole empire. Over these men he ordained. 3. chief princes or rulers (among whom one was daniel) unto the which. 3. high rulers/ the other. 120. should give a reckoning of their offices/ that the king might be cased of his so chargeable burdens. But daniel excelled all the princes & governors/ for that he had so excellent plentuose a spirit/ wherefore the king had thought to have ordained him governor over his universal empire.  
This Darius king of the Medis/ xenophon 
Darus' Cyaxares.  calleth Darius Cyaxares the son of Astiagis/ whom Cyrus succeeded to reign over the Medis Persis and Babylonits/ and Cyrus was the first king of the Persis/ and reigned after Darius' xxiii. years/ with whom/ Darius after they had taken Babylon reigned not fully one year. So that king Cyrus in all 
Cyrus reigned 24. years.  reigned. xxiiii. years. This king Darius'/ in that he constituteth so godly governors in such an order over his empire/ he teacheth all victores and conquirers their office after their victory to constitute the policy and to reform the church bringing allthings after so great confusion in the mutation/ into a better ordir. For although these two kings Darius being the elder/ and Cyrus' the younger/ both together had taken Babylon/ & because Cyrus gladly (as xenophon witnesseth) gave the title of the empire to Dario: therefore do daniel here declare the empire to be ordered and reform after this manner of Dario. First he constituteth. 
A godly ordinance in kingdom.  120. governors to be set and divided into. iiii. or three parts of his kingdom into which parties (as we divide ours into shiers) that empire was now divided. These governors were as the kings hands and eyes/ as here after you shall see the rulers under that king of egypt to be called his arms/ of the which rulers thus saith Peter: Beye subject to the governors sent of the king. Over these said. 120. he setteth. 3. chief overseers to take a reckoning of these. 120. of the which. three daniel was as the archbishop over all. These. 3. should oversee that all the other did their office. And thus was the kingdom peaceably and ordrely ministered/ justice equity and judgement truly executed for that little time/ that the church of God might be the easilier reform. For doubtless/ Darius' instruct and counseled of daniel, aknowleged this so great a victory to be of god for his churches sake the jews/ & therefore Cyrus gave god the thanks and received this counsel of daniel so to order the empire, and at last to give the people of god, the jews/ liberty to return and to build their temple in Jerusalem. Of this ensample let all christian kings having such victories seek out the counsels of the godly learned true preachers of the word and after their doctrine and counsels order their common policies and churches so that their constitutions and acts repugn not the gospel of christ. But see/ see how the shade we foe lowth the son, and envy felicity/ and how that lying false thief the devil by his envious spiteful spiritualty layeth a wait to destroy both the prophetis and good kings.  
Wherefore these chief rulers and 
Text.  the governors studied to find some occasion to trap Daniel in the kings matters/ but no crime nor sin could they find in him/ he was so faithful and just that no fawlt nor unright could they find in him. Then these men said/ we shall never find any fawlt nor occasion against this Daniel/ except we invent somewhat against him in the religion and worship of his own god. And upon this/ these preistis and governors went together to the king saing▪ king darius for ever might you live. All the princes and lords spiritual & temporal governors counsellors nobles and officers over thy empire and provinces have decreed to make a king's law or act to be proclaimed and straightly to be observed. That whosoever shall ask any thing of any god or man by. 30. days but only of thee/ which art the king/ he shallbe casten into the lions den. Now therefore/ o king/ confirm the decree and subscribe it that it be not changed/ according the farm and perpetual law and custom of the Medis & Persians that no man be so hardy to break it. Wherefore Darius the king subscribed the commandment now written.  
Mention afore is made of the spiritualty of the chaldeis being ever in so high authority and in counsel with the kings of Babylon that in all high hard & dowtful things they sought their counsel & coning at them which be called in the text/ Magi/ Sophi/ divini/ incātator●s 
Magi.  astrologi fatidici. etc. that is wisemen sothesaiers/ divines/ charmers/ ●targazars be witchers sorcerers destiny tellers jugglers and such like as were so great with their God's that they daily fetched their oracles & answers at their mouths unto the kings. These wise menis wisdom & their coning dani. had often times confounded and made their wisdom foolishness & their high learning vain lies and lying vanity/ as you have seen it before in the in terpretations of Nebucadnezars' dreams and visions and now last of all in the declaration of the handewriting unto beltsazar. Wherefore the envious enchanters and spiteful spiritualty never cea said hunting for occasions to destroy daniel. And now they seeing him in most high favour with these two new kings likely to 'cause them to reform their false religion and to bring in the very true religion and worship of the very god/ conceived this devilish act and promoved it unto these bishops the overseers and rulers of the counsel causing them to bring it unto the king/ and himself to confirm it subscribed with his own hand. Which done/ they thought now to have had trapped innocent Daniel. For the heathen kings did regard their acts laws con firmations and othrs' so highly that they were with them inviolable unable to be revoked or annulled/ so highly regarded the● constancy truth and faith in oaths and promises/ as you see it before in beltsazar giving daniel the gifts although he told him so heavy an interpretation of that hand writing. But our spiritualty/ albeit a king or emperor hath given out any invinction act or proclamation that godly is/ or to any of their subjects a saltconducte pass port or munition with his broad seal to come in self and to go out of his realm/ yet will they make him believe that he is not bound to keep with heretics/ as they call the treio preachers of the word/ as they once 
doctor Barnes had almost come to her again into germany.  served doctor barns. 12. or. 13. years ago when he was sent on message out of germany to the kings majesty, Sir Thomas more than being chancellor. Neither will they steke to persuade their princes to restrain the bible once privileged & granted by the king to be read of all men and the pure and sincere preaching of the gospellonce commanded of the king and enjoined, they be not ashamed to 'cause the king to neglect it or to revoke it. But and if emperor or king should decree by a sacred oath to smite of johan Baptistes head or to slay innocent Paul/ then wy●● they persuade him such oaths to be inviolable. But now (o kings) be you warned of such spiritual spirits/ get you understanding and be you learned. Seek you out sage 
Psa. 2.  daniels, learned in gods laws to be of your counsel and beware of these politic pru dent popish doctors of the popis laws. For it is high time.  
But wherefore did Darius subscribe so soon to this decree and devillissh act? verily his spiritualty had bewitched him thus to do. So it was that daniel was in favour and herd of, both Cyrus and Da rius but especially of Cyrus to whom he cleaned most for the prophecies that went upon him out of isaiah to be the restorer 
Isay. 42 &. 45.  of his people. And Cyrus had daniel in high honour. Now was Cyrus but young whose father was not king/ and Darius was sage, old/ born his father being a king. And as daniel exceeded all the governors and bishops in authority, so begun Cyrus to excel Darium in glory. Now did his flatterers by the counsel of his sooth sayers and spiritualty persuade 〈…〉 unto Dario/ that although he was Cyrus his elder and a more ancient king of the Medis, comen of a kings stok & by whose power and might babylon was won/ yet (if he looked not well about him) Cyrus would disappoint him of the title thereof & be called king of babylon. This dissimilitude and unlike state or condition of men is a non the cause of suspicions, hatereds, and discord/ as xenophon writeth Darium Cyaxaren to be offended with Cyrus his glory new beginning to increase/ & therefore with tears to have complained and reasoned the cause with Cyrus affirming himself to be despised/ not withstanding/ he was well pacified by the marvelous diligence and faithfulness of cyrus giving gladly place and pre-eminence/ yea and the title to/ of the empire 
Disparilite & felicity brig forth envy & debate in every estate.  of babylon to Dario. And thus craftily brought 〈…〉 the spiritualty of babylon to pass/ that Darius for fear of his authority, glory, and dignity to be minished or taken from him/ of him that nothing less thought 〈…〉/ so suddenly and secretly with out the consent of either Cyrus or Daniel subscribed this ungodly act. So soon can these crafty courtly wittis' and politic popish prudent, find out subtile deceits and frauds to put out the just and Godly Cyrus of authority to let him of his prosperous success and godly intent in his realm/ and must suffer this ungodly act to goforthe. Siche ministers ever hath the devil which can seek occasions craftily to avert good kings good minds from the truth when under an high pretence of office and virtue/ await is laid to destroy them. As here whylis this old king Darius thought to get himself honour above Cyrus he thus bewitched perceived not how great sin he committed in suffering this his wyked act to be proclaimed and subscribed, forbidding the invocation of god/ and confirming himself to be exalted above god. This example therefore monissheth emprours & kings to be wise in observing such deceits and namely in their own laws articles acts and proclamations to be publisshed/ lest they usurp gods honour. For xenophon writeth Darium very heavily to have 〈…〉 taken the contempt of himself & therefore to have 〈…〉 fallen away from Cyrus. Wherefore it was a very easy thing for the devil by wyked flatterers and wykeder counsellors so to inflame Dariū●o enact such a commandment against the first precept of god/ nothing to be asked of any god but of himself & all to obscure the glory of Cyrus and to trap daniel. For all this drift of these spiritual enchanters with their captived complices the counsellors/ was to 'cause daniel to be torn in pecis of the lions. And as these subtle charmer with their crafty courtiers did grievously sin for that/ so deceitfully and subtyly they took an occasion/ and with so glittering a pretence of their duty and virtue: laid this fraudelent beyght for the king and religion/ even so sinned the king in that he suffered himself to be persuaded of these false hypocrites & flatterers/ all benefits to be asked of himself as of a god. For the simple old king saw it not/ that whyls he looked for honour above and against Cyrus'/ he prohibited the invocation of god's name and casted down daniel into the peril of his life. But what shall godly men do when that know themselves thus to be vexed & persecuted with such ungodly acts? verily they must then pray more mightily then before as is folowthe.  

☞ But when daniel knew this commandment 
Text.  to be subscribed/ he went into his house/ & the windows of his chamber opened tower jerusalem/ he deyly three times/ upon his knees fill down thanking and praying and opened his mind to his god as he was every day before wont to do.  
Now is there a grievous battle bend against daniel by these venomose vepers. 
Daniel openly breaketh the ungodly  But yet in the mean season his excellent virtue shineth/ testifiing his faith by his constant confession and praise unto god. And not only 〈…〉 he not consent unto this ungodly act which was devised 
king's wicked acts  against him and against God/ but he also improveth it strongly & breaketh it openly: setting open his wynd●wes that his enemies observing him/ might see him praying unto the god of Israel at midday. Why daniel? what needest thou thus openly to have put thyself in peres●? thou 
The objection.  might'st have worshipped god in spirit or secretly and not by these extern gestures have declared it: or for that space not to have prayed at all. Not/ not so did daniel/ for he knew that the true religion and 
The solution.  worship must be far from all colourable dissembling without any lying shyftiss of hypocrisy especially in such an archbishop. Daniel would not have crept to an image of the cross nor kneeled down before the king asking any divine petition of him/ & then have coloured and glossed it with Winchester's gloze saying/ I may so do not giving the image or the king any godly worship/ but a certain outward reverent behaviour/ now were the 
The declaration of the solution & con firmation thereof.  lxx. years of their captivity past/ now it behoved daniel to pray more busily and ere nes●lyer that the people might return & build up again the temple/ & not to have ceased one hew●r. Be prayed to werds Jerusalem/ whom he desired to be repaired/ so that of his gestures they might know his desire/ he declared it to be destroyed of god & of God it must be redified/ let not men therefore depend of menis acts and counsels for the walls of jerusalem & temple to be redified/ that is for the gospel and true preachers to be restored abiding emprours and princes pleasures/ policies & their leisure to set forth justly gods word/ for 
psal. 51. Eccle. 11. Deut. 1 Num. 13. psal. 94. 3. reg. 8.  if they do/ they be like with the Hebrews sent out of egypt sending before them of a human policy their. 12. men t● hew the land/ never to enter into his rest. In their exile they were commanded in their prayers to turn themselves tower jerusalem/ and all to remember gods promises of christ/ of his kingdom/ of their deliverance and restoring to his true worship, and to ask the same continually and constantly. Daniel would not dissemble with the wyked act and commandment of Darius/ but asked in time their deliverance of god for christ's sake promised. And albeit/ thrice in the day as at morning/ midday and evening to pray was commanded them/ god to give us happy beginning/ good success/ & well to finish all our godly affayers without whom we can neither begin nor continue or end any good thing/ yet may it signify christ ever to be sought and to be beholden in faith of men in exile/ in captivity/ and when they shall die/ & as did holy Steven vehemently pray/ and daniel also at all times/ holding God in their prayers with his own bondis and promises/ his people to be delivered out of the captivity of menis acts decrees articles traditions rites/ cere. etc. O how vehemently prayed cryst/ his passion now being at hand? For than/ for the confession and invocation of the name of god/ the hour was comen wherein he should be casten into the painful pit of death/ well therefore in the time of the cross doth Paul bid us pray in every place/ & christ biddeth us asweis pray as daniel here praith. Daniels prayer standeth of these 
Daniel● prayer consists in 3. partis.  three partis/ of thankis giving for his innumerable benefits/ of praise for his godly power & miracles showed for them/ and in confession aknowleginge himself and the people to be sinners and god to be true & faithful of his promise in saving and delivering such sinners that thus call upon him in faith. christ in his agony▪ his disciples pray jest they should fall into temptation/ and Paul biddeth us ever to give thanks to god thorough christ. Wherefore daniel would not dissemble in c●ssing to pray for the time.   

☞ Now these men insidiously observing 
Text.  daniel/ espied him praying and making supplication to his god Wherefore they went unto the king reasoning with him upon his act and commandment saying: East thou not publisshed an act decreed in writing/ that who ask any thing of any god or man by. thirty. days/ but only of thee (o king) he must be casten down into the lions den? whom the king answered saying/ yisse truly. And it must be held firmly inviolable after the law perpetual of the Medis and Perseiss. Then they answered▪ saying before the king. This daniel one of the 
This daniel/ was spoken of spite & contempt  n●umbre of the captived jews regardeth nothing at all thy commandments o king: nor yet thy proclamation which thyself hast publisshed in writing. For thrice every day he prayth/ which thing the king hearing/ was greatly heavy for him. And thought plainly to have delivered daniel/ & studied unto the son going down labouring hardly for his deliverance. But these men so insidiously coming to the king told him. Thou must know it (o king) that the law of the Medis and Perseus' is/ that no act/ no commandement or law made of the king may be changed. Then at the king's commandment Daniel was brought forth/ and they did cast him into the lions den. Then the king speaking to daniel said: Thy god whom thou hast ever worshipped deliver the. And there was brought a stone and laid upon the mouth of the den which stone the king with his own seallor ring and with the signet of his nobles sealed/ that there should nothing else be done against daniel/ or left his will should be changed in daniel.  
Here have we an example of a weak simple old king bewitched/ deceived and overcomen of his gosily flatterers and of his own politic counsellors. Now you see the great diligence of these envious hypocrites/ you see their deceits/ unmerciles murder/ and ingratitude. Daniel was now a right venerable sage old father more then. lxxx. years old well deserving and pains taking to profit every man/ so that worthily he might have been called pater patrie/ the father of the hole land. But all his benefits/ his vertewes/ his innocency/ nor his reverent sageness might not move these malicious magos to refrain themselves and to pity him. Only go they about to destroy the man/ & all because he worshipped god only and no man nor creature. These be the venomous spiders which creeping into every fair flower of the garden gather nothing else but present poison. Now behold their sleighthy poison. They come to the king/ not first of all accusinge daniel/ for that they known the king loved him so entirely: but they first trapped the king in that they preassed so sore upon him with his own laws and acts after the law of those nations in nowise to be broken or changed/ the king once confirming them. They reasoned with him of the inviolable fastness of the act and decree/ unto 
Of laws and acts.  which/ the king no such thing suspecting as they went about/ anon granted. And verily to speak of laws & acts/ there is nothing so necessary to common wealis and kingdoms to be conserved as the holy observation of good laws. For they be compared to an hedge or pale which keep of evil beasts from the good gardens, which if they be broken down in any place/ a ingress is open to all evil denouring beasts. Or if the law be once or twice dispensed with/ anon it ceaseth any more to be a law. Plato compareth laws 
Plato.  to pillis medecyns or potions/ which if the sick body tevomite/ there is no health to be looked fore. Wherefore in good▪ laws & acts there behowueth to be a certain divine authority. Who would bear a●werde which neither to kutte nor to smite is nothing apt? To conserve laws and to nourish justice, is the sword given from god above. And therefore be laws called holy/ because it is not leeful to break them: but they be farm and immoble. The laws are above the kings/ as Darius here confesseth. It were the most indign and detestable thing that good laws should be subject and under evil men. For if the laws be godly and good/ he fighteth against God that breaketh them. Of this thing is the king's sceptre a very apt sign and token/ in that it is farm and inflexible. Which thing the jews well understood when they/ to deride Christ's kingdom/ his authority and laws/ 
Mat. 27.  gave him a reed in his hand wavered with the wind/ signifying that inconstant kings must make wavering & weak laws to day made/ tomorrow marred. But these envious enchanters did wisely dispute with Darius of the solidite & fastness of his laws making the king inferior to his laws. But fulwyked was their deceit to thrust into his head so ungodly and so damnable an act for a good law/ which the king should have rejected utterly. For by that act both the king was dampened and daniel his wisest counsellor destroyed. This their mischievous fraud at last espied of the king/ (but all to late) he laboured the hole day to save daniel/ but all invayne/ for the rigour of his law prevailed for that (as these subtile serpents had persuaded it) it was not leeful for the king to violate it. O how pertinate and stiff are the ungodly layers & act makers in their own wyked laws to be conserved? What excuse shall you bring/ o you false layers/ and brekers of gods holy decrees commanding you neither to put to nor to take away any thing from his word? Have you not 
Deut. 12. Mat. 15. Isay. 29.  read, alleged of christ so solemnly this grave sentence out of I say saying: Inuayne do men worship me with menis traditions and doctrines?  
And here is to be noted/ that laws be made for diverse causes as some/ that by their observation/ god might be worsshiped. These laws of noman else then of god himself may be made: Noman aught to change them/ as be these. Only god must be worsshiped & loved above all/ our hearts must be kept clean from hatred/ avarice/ adultery/ from cruelty that it be a▪ worthy habitacle for god. Which fullness of this law christ when he came accomplisshed it for us. For with these laws/ of faith & innocency god will be worshipped: unto these whoso add or take from them 
Psal. 18.  he is accursed. These laws make perfect the inward man▪ yet are there other laws made to govern the people & their houses which if they be not prejudice to faith & 
Lyvil laws.  charity/ alb eit men make them/ yet must we keep them as gods laws for the authority of the magistrates sake whom God hath instituted. But and if these human laws look to destroy the christian liberty/ to combremens' consciences and to oppress the glory of christ, God forbid that either for flattery or fore fear we should iug●e or think them to be compared with gods laws or to be suffered of any Christian to stand. A law is not abrogated but stablesshed/ if the intent and mind thereof be kept. What so ever is against the law of god/ it is no law nor justice/ but tyranny and ungodliness. And if it be made fiercely to run upon menis sowlis/ so is it the more pestilent than it should hurt menis bodies or take away their goodis. Manis laws therefore are approved so long as they keep them with in their own bowndis/ so that god be not worshipped with them/ but let them serve the peace & not obscure the glory of god but plant honesty. But return we to the text. Then at the kings commandment etc. Great difference was there betwixt the sin of the king and the crime of daniels' accusers. For the king sinned of weakness and simplicity, deceived of these malicious murderers/ but his accusers accusing of envy the servant of god sinned against the holy ghost. And therefore the king anon was smitten with repentance and pite, bewailing the death of daniel/ seeking the best ways he could to save him/ and when he could not/ he gave place to his wicked accusers/ excusing & also condempning himself and Daniel to He confessed daniel to serve god which was able to deliver him/ nevertheless yet he condemned him. But wherefore did the king thus tempt god to deliver him/ seeing himself might have delivered him● the king had great compassion on him/ even much like pilot, pronowncing christ an innocent and yet gave sentence upon him to be crucified. But what an offence was given to the jews to see daniel the just casten to the lions/ whilis other wyked were herd & praised: Only the king excused him/ & yet himself destroyed him/ for he was a afraid for losing of his governance. And there was brought a stone &. c. That the miracle might be the clearer/ god provided/ the mouth of the den to be sealed with the king's signet and with the signet of his nobles that thus conspired his death/ that none should suspect Daniel to be delivered by any manis help as to have casted in to the lions any other meat. Thus was christis sepulchre sealled and kept that the miracle of his resurrection should the evidentlier apere. The last sentence of the text is.  
That there should nothing else be done against daniel/ or thus/ jest any thing should come to daniel contrary to the kings will By which sentence it is meant/ that the king perceiving daniels enemies crueler than the lions/ & so if the lions should spare Daniel yet would he be sewer that his accusers should not open the mouth of the den and destroy daniel by any other meanis. Dan. therefore now dwelleth among lions but with faith in god is he defended/ as hath the pistle to the 
Ca 11.  hebreus. Faith stopeth the lions mouths/ and thus is he brought again to that first dignity of Adam created unto the image of god to have dominion over all beasts/ for even the cruel lions testified daniels innocency, which the most wicked rulers were not ashamed to defame: now was his temptation & cross at the highest and therefore in time doth god help that we and all faithful by his example should learn in our most perels to trust and believe in god. Like ensamples of goodmen preserved from beasts hath Eusebius the. 9 book of the Ecclesiasti story.  
Thus have you an example/ the church of god not to want persecutions/ and that the minds of Princes shallbe craftily snarled and bewitched of their devilish counsellors. This example therefore monissheth them to be wise in observing such deceit and namely in their laws acts proclamations etc. to be publisshed: jest they usurp gods honour. Here is set forth 
Weak faithed.  an example of a weak faithed king betwixt whose sin and the sin of the persewers of christ's ministers, we aught diligently to discern. He is weak faithed which loveth and embraceth the true doctrine/ would promove it/ suffereth himself to be instructed and studieth to profit there in and desyereth the teachers to be preserved/ and confesseth the truth in a manner/ albeit he dare not defend it openly and freely enough nor strongly/ nevertheless he neither denieth it nor persecuteth it. Siche weak people Paul biddeth us 
Ro. 14.  receive iently/ addig that god receiveth him and may confirm him. Siche weak ones were the apostles at christ's death.  
For verily even thus doth god govern his faithful that they should aknowlegde their infirmities/ out of which after great and many batails betwixt their feeble flesh and the spirit they might come forth there ofwith victory. ● herfore isaiah says a smoking match god will not out quench 
Isay. 42 psa. 144.  and again. The lord lifteth up all that fall/ and putteth his hand under them that theibe not hurt. Even thus was darius weak. For he received the doctrine he had mind to defend it/ he confessed it/ he would have promoved it with his testimony and confession/ which all were tokens of a godly mind. Neither doubted he thereof/ but of his own power to spread and to s●t it forth he doubted. For he was thus demented and bewitched with these pestilent persuasions of his wicked rulers as thus saying. Consider o▪ king) thou art but one man and ignorant of this matter/ thou must give faith to the learned doctors and so the sayers which be ever at the God's mouths and at 〈…〉 handis/ in the n●we and sudden mutation of these realms it is to hard for the to plant any new religion & to abolish the old customs. It will gender seditions and uproars and much inquitenes in thy realm/ put away therefore these new learned with their new letning/ or tarry tyla more quiet time, till it may be better born of your commons and lords. Siche enemies to god and his word shall good princes neverwant. They laid against the king the ferme authority of his acts & laws saying, it should be a perellose example and to boldean enterprise to make any innovations and changes of the old religion laudable customs rites cere. etc. At last therefore the king overcomen by the importune wicked persuasions of these perverse counsellors permitted to them their mischievous drift. linseed a christian prince aught to have a princely & manly heart in gods cause and of no weakness to give place to his malicious magistrates & priests. Be aught himself to take the book of the law in his own hand/ to study & be learned above all his Magis bishops and counsel to. But because this king sinned not of a set purpose willingly/ therefore a non was he smitten with pity and repentance/ but so were not the false accusers of daniel and the wicked counsellors. It followeth therefore that the king repent with so manly a faith that he punished these accusers and his counsellors of this perilous novite and mutation put into his head so ungodly. Would God all emperors and king's would practise this Darius his example.  
They be persewers which neither love/ 
Persewers.  nor will hear/ nor reverence the true doctrine/ nor will suffer themselves to be taught/ nor study to profit therein/ neither will defend the teachers and preachers thereof/ neither suffer it to be setforth/ which themselves know it to be true and godly. But had leaver to bury and burn it and bring it into hatred and slander. Let these men thus sinning against the holy ghost look never to repent/ but to have the present judgement of God over them. And these damnable wretches 
Titum. 3.  Paul biddeth us after once and the second warning to essie we as heretics/ for they be condemned by their own testimony. Let kings therefore by Darius his example aknowleg their infirmities and study strongly to go forth with the verity/ & pray with him that said: Lord 
Mar. 9  I believe but yet help my unbelief.   

☞ Then the king going into his palace went to bed souperlesse/ no meat brought him/ he slept not that night/ as soon as it was day sight the king arose & went speedily to the den of the lions/ and being thereat/ he with a mourning voice called daniel saying: O daniel the servant of the living god/ hath not the power of thy god whom always thou hast worshipped, delivered the from the lions? Anon daniel answered the king sainge/ o king ever moughst thou live: My god hath sent me his angel which hath closed up the lions mouths that they should not hurt me. For before him am I found innocent/ neither against thee/ o king have I committed any fawlte. Then was the king excedengly joyful and commanded daniel to be plukt out of the den/ in whom now plukt out, there was no hurt found done to him of the lions because he believed in his god. Then at the king's commandment were his accusers & enemies brought forth/ which with their children and wives were throne into that lions whom ere they could come to the floer of the den/ the lions took them/ & broken all their bones.  
The cruel unreasonable lions were meeker to Daniel then his own fellows. The merciable king got mercy of god and repent: he departed from these his wyked counselerswith great heaviness/ he refused all meat mirth and solace considering his so faithful a counsellor and servant of god thus to be entreated. Of this example may some of our bishops and some christian princes be ashamed/ themselves in all delicate excess & wealth to see daisy the innocent blood shed for the truth & their subiectis for their salfgard, and defence of their realms to be slain/ themselves in the mean time playing and banqueting. Daniels words to the king thus teach him. O king/ of this mayst thou learn the justice of god/ before whom I am found innocent in this matter and have not offended the. I had truly offended the grievously/ if I had worshipped that with my petitions & prayers for so had I confirmed the in thy noun sins▪ making the to believe thine act to have been godly. Now the king after his repentance and gladness conceived/ beginneth to i●g●iustelyer/ he commands the innocent to be drawn out from the lions & his false accusers to be throne unto them. And for because they went about to deprrue the king of his most wise counsellor & best beloved friend/ therefore did the king justly punish these false accusers with their best beloved wives and children. But wherefore was daniel delivered? Because he believed/ (says the text) in his God. I cannot see else now a days wherefore men be persecuted and brent, casten into our lordely lions mouths, but because they believe in their God one alone for all sufficient/ for their faith only in him to be justified, of him only to depend/ to him only to pray/ him only to call upon etc. & upon no saint nor non else to worship/ no not images. It was neither the kings repentant heaviness/ nor his fasting and watching/ nor yet daniels innocency/ nor prayers 
An example to be noted & followed of kings.  that closed up the lions mouths: but it was cryst the messenger of his heavenly father/ because daniel believed in him. Here be emperors and kings taught to retract and call in again their unjust laws/ acts articles/ decrees and proclamations/ & to punish the counsellors and auctors of such acts. Which ensample all hinges aught this day diligently to look upon. Also all such ungodly acts and laws we be bound with daniel to not obey/ but rather to fly out of the land then to be yoked with them. Sely innocent daniel was casten into the lions/ signifying the innocent poor church of god ever to have the most s●●ong empreours/ king's and princes and the devil to, with the pope and all his lions to be hyrpers●wers. To be brief. Darius and daniel be serforth to us the example of the mercy of god/ & daniels' accusers are th'exampleexample of the wrath of god. The example of Darius first teacheth the office of a crystianes to repent, to believe, and to aknowleg his sins after the law and gospel/ and to save the godly & damn the ungodly. The king without meat and sleep all the day and night continueth. For the law is as it were a fiery veper ever bighting/ even that commination of god saying: I shall viset thy sins: for the king against his faith and conscience had commanded daniel to be destroyed for keeping the first precept of god. He thus commanded it/ not as the king and lord/ but as an idolater & murderer of innocents. But the king to see daniel a live conceived no less▪ miracle in his conscience then was the deliverance of daniels' body. Great therefore is the joy of the faithful/ after their cross thus to see god to preserve & glorify them.   

Then king Darius unto the people 
Text.  & nations all tongues upon the universal earth thus writeth. Miche peace be with you. Of me it is decreed that in all the parties of my realm all men shall fear & dread the god of daniel/ for that he is the living god abiding for ever and ever/ for his kingdom shall never be destroyed but his dominion ever must endure/ who helpeth and delivereth▪ he showeth his wonderful miracles in heaven and earth which delivered daniel from the lions. after this daniel was highly promoted in the kingdom of Darii and in the realm of Cyrithe persiane.  
See how God will have the victory? see unto what end God hath permitted these injuries to daniel. The king would be puffed up with glory. His divines & nobles flatter him/ the just is casten to the lions/ & god the judge of all is not known But now at last his glory is declared clearer than the son. And the king with public rescript and open recantation confessing his sin, setteth forth the glory of god. Nebucadnezar commanded that the name of God in nowise shuldbe blasphemed. Darius here willeth it to be feared and worshipped and all men to tremble and fear at the face of the god of daniel. As though he should say: Let our acts & laws/ decrees or proclamations whether they be of myself or of any other made/ bind noman/ if they command any thing against the god of daniel. For myself at last have I learned whereto laws be holy and when they should be dispensed with/ Miche more just it is that God be rather obeyed then man. I am but a man mortal dust and ashes. It is God that liveth for ever which punissheth and rewardeth. His face fear you/ him serve and reverence. He liveth and reigneth present when men think him to be absent. And awaketh when he is thought to sleep. Who would not have despayered of daniels' life▪ And yet so/ for his faith is he delivered from the lions hungry mouths/ let us follow things certain and leave lying vanities. Many miracles hath god done in heaven and earth/ but of this one may we be taught his power and goodness. Now the king rebuketh his error and the holy prophet before contemned/ he exalteth into great glory. And taketh daniel with him into the land of Mede leaving Cyrum and his son Cambysem at Babylon. Thus would god after the cross glorify his servant.  
The lions signify the mighty enemies 
The lions.  of christ's church/ as hath the Psal. My soul liveth among lions. Of god only for our faith in cryst our deliverer/ be their mouths & tyrannous power stopped, And as cryst then in the form of an angel preserved daniel/ even so now being man and intercessor before the father/ he with his present spirit preserveth his church in the middis of these lions his cruel enemies. Here be we learned none to be exalted of god unless he before be casten down into the dens of lions. For 
psa. 109. Rom. 6.  christ might not lift up his head except by the way he had drunken of the roaring river. Neither shall the cristians arise unto life eternal except they be first dead and buried. Whoso ever therefore thou be thus for the truth accused and handled as daniel, not only see that thou thus sing unto thy god (whilis thou be ●est me thou makest me great) but also have thou faith and confidence, knowing the same shortly to be fulfilled in thy accusers and persewers that came upon daniels' accusers. They shallbe trapped and taken in their own snares & fall into the pit which themselves had digged up: But I (says the faithful shall pass by▪ harmless. How can we want these examples in the congregations so full of consolation? If Daniel be diligently read you shall see him to have been the figure of christ's passion and his glorification by his resurrection. This story of Dary also aught to be set before all the princes eyes of the world to teach them repentance to believe/ to profess the truth, to revoke their errors, and false and ungodly laws, acts, articles, constitutions and institutions or instructions/ to conserve the true worshippers and believers, and also to see that all their churches have good preachers of the word/ which is the chief office of every king/ and to see them brought up in the very true instructions and doctrine of christ and his apostles. Now to the second book of daniel and seventh chapter.    

Now daniel returns bake. 3. years 
The argument of the▪ 7.  teaching us not what other men/ but what himself did see to come unto the worldis end. What changes of kingdoms and what persecutions the choose should suffer until the eternal kingdom of christ should come to us. He telleth here the vision showed to himself wherbye he prophesieth the afflictions of the people of god under the 4. Monarchies to be suffered/ and how that the Roman empire at last divided & shaken in here earthen feeble feet, antichrist invading Chrystis church/ should persecute it unto the worldis end. And at last christ comen to judgement should destroy him: that the faithful with christ (all their ennemis taken away) might reign and dwell in peace for ever. In this 7. chap. the same thing is showed which was seen of Nebucad. in the. 2. chap. albeit under other words & in another form or vision/ save that here daniel clearly prophesieth of the seclare Anticrystis/ of the popis/ Mahumetis and of the Turquis antichristian kingdoms to be sprongen up out of the Roman empire. Let us hear the text.  
In the first year of Beltsazar king 
Text.  of Babylon daniel had a dream and a 
Chap. 7.  vision of his head in his bed. Whose some he writeth in these words. I daniel saw in the night/ the four winds of heaven fighting and making great cōmociēs upon the great sea. And. 4. great beasts one against another were ascended out of the sea. And the first was like a lion having eagles wings. And I looked upon him whylis his wings were plucked from him/ and himself casten out of the land: but yet standing on his feet erected like a man/ and a manis mind was given him. And behold/ the second beast was like a bear standing in the one side/ having. 3. morsels in his mouth betwixt his tethe. Unto whom they said: Arise and devour thou much flesh. Then yet I looked/ and so I saw another like a leopard having. 4. swift wings on his bake/ this beast had. iiii. horns/ and unto him was given power to rule. After this I looked in the night/ and behold/ I saw the fourth beast/ a beast fearful and terrible/ and marvelous strong/ which had great teeth of 〈◊〉/ he devoured and consumed/ and the leavings he trod under his feet. This beast being like none of all the other former/ had. x. horns.  
This vision seen in the night with so many cruel beasts so fighting upon the sea is fearful/ signifying the church of God to suffer afflictions and grievous persecutions under the. 4. monarchies labouring in the dark ignorance of god & his word. This lion signified the golden head & kingdom of Babylon under whom the people of god especially those. lxx. years suffered grievous afflictions. A lion 
The lion of Babylon.  is a cruel beast if he be exaspered/ and gentle if the man faldowne naked before him/ & except it be in great hunger he hurteth not, such humble prostrated proyes. He is without suspicion and fraud. Unto this lion or kings of Babylon there 
pliny.  were set eagles wings/ for that they were swift unto all their affayers/ yea & unto blodsheding in battle. The same kingdom in Ezechiel is called the four form beast/ first like a lion for their hardiness/ in subdewinge their adversaries/ & like an eagle/ for their swiftness in their businesses/ like an ox for their constancy in labours to be sustained/ and like a man for their prudence in things to be afore seen. The which conditions kings and magistrates aught to have. Of this lion said jerem. 4. There is comen up a lion out of his couch. Innumerable afflictions suffered the jews under this lions bloody tyranny/ as themselves complain saying: Upon the floudis of Babylon we sat and wept whiles we remembered zion. This lions. 2. wings were the two peoples of the Chaldeis and Assyrians. They were smitten of/ & the lion c●sten out of the land/ when the Persians subdued them. To be then elevated to stand up as a man, signifieth that kingdom in Nebucadnez. & his sons days to be exalted to the knowledge of God/ & their kingdom thereby to be glorified. But in fine/ the mind of a frail man was given to it in Beltsazar/ which in his beastly security perished & lost the golden head & so bold a lions property. In such old figures men may see yet present examples/ for the verity correspondeth the figure unto ye●orldes end in a perpetual verification  
By the bear is signified the Persi kingdom a beast less iently than the lion/ and especially in his old age when he is most chorlysshe gredier to devour and very false/ wherefore in scripture for his 
Prou. 18.  cruel avaitlaing he is joined with the lion. A wicked prince is a roaring lion and 
Amos. 5.  an hungry bear. A man is in an evil case when he flying from the lion meeteth with the hungry bear. The jews had wend they had been now out of all peril when they had escaped the lion of Babylon and now to be delivered and to be sent home again/ but they met with the bear. For the Perseus' dealt cruelly with them/ letting them of their return and of their building of 
young lords young beres old rulers old beres.  the temple & cite well. 70. years. So that they found this dewche proverb. true/ iung herren iung bearen/ alt herren alt beren. Cyrus' at first prudently and iently entreated the jews. Beres while they be young are tractable enough/ but after ward it came otherwise to pass. For whiles he reigned, the proposed building of the temple was letted and many of the jews still reteyved in captivity. And his son cambyses openly persecuted the jews. Also the other kings of Persye after Darium e●acted of the jews great tributis. This denouring bear with his 3. morsels in his mouth signifieth the insatiable avarice in devouring their subiectis substance his 3. long teeth are the 3. chief kings: Cyrus'/ Darius/ and 〈…〉 tayer yes. This devouring Persi●… bear not only shed much blood/ but she persecuted cruelly christ's church. 
Orosius lib. 2.  Orosius and justinus/ write that in the Scythi●… battle against Tamyrim/ Cyrus 
Iustin● lib. 1.  head was of smitten of the queen of tamyre/ she avenging the blood of her son/ and was put into a bottle full of blood with these words. Blood hast thou thirsted/ blood drink thou, with blood be filled, of with these 30 years thou hast been insatiable. Also in that field he lost all his host two 
The pe●si●… bear smitten thorough of ●ee greek leopard.  hundred thousands of the Persians'. But although the church was cruellyer persecuted under the leopard following/ yet for the churches comfort was this Persi●… bear slain of Alexander the great. And so was the Persi●… kingdom translated unto the greeks. 
The leopard is the Macedonik monarchy.   
The leopard or spotted panthere expressing the nature and wits of the gre kiss/ signifieth the kingdom of great Alexander. His 4. wings and 4. horns are the 4 successors of alexander/ by whose help in so short a time he subdued to himself all the world. For the story witnesseth king ptolemy to have had gotten▪ egypt/ Antigonus Asiam the less/ Antipater Macedoniam/ Seleucus Syriam 
Alexander's successors the 4 wiges & 4 horns.  and far be yende to have conquered: and albeit this greek sprekled panthere had so great a power and dominion, so mightily horned and headed/ & so swiftly winged/ yet because this beast abused his power in breaking the commandments of god and namely of the first table and in persecuting his church so cruelly by Antiochus epiphanes/ he was destroyed miserably and the kingdom translated to the fourth beast/ that is unto the Roman empire.  
This fourth fearful Roman beast is described terribly/ hugly strong/ armed 
The last beast is the Roman empire.  with tethe of devouring and tearing flesh and bones even the same that is seen in the 2. chapter called the legs of whose feet were partly & part potbakt earth. For what else signify these words, with so terrible a sound then the empire of Rome not only with the most hard batails at home and with out, of themselves and of strangers, to be consumed and destroyed/ but also the same most cruelly to persecute Christ's church and to destroy utterly and irreparably the jews policy for ever and their nation. By the leavings or remenants/ understand the last part of this monarchy/ his feet signify the last emperors of it. This beast to tread under his feet the leavings/ signifieth/ the later end of this kingdom to have the most cruelties and calamities brought over it by the pope/ and at last by the turk. For how grevonsly hath italy been torn and rend almost these. 900. years/ of the Goths/ of the grekis/ longobards & of our empero wrs? But why is this beast unlike all the other former? verily this empire must dure longer than the 2. and the third monarchy and all the ungodliness and persecution done distinctly and severally in the t'other/ shallbe gathered together and committed of this beast. And the last emperors and popis of this empire shall vex and persecute the church longer & cruellier than any of the other.  
His 10 horns signify the chief provinces 
The. 10. horns. job. 29. Mat. 2●  and realms under the Roman empire. Which were very many. For the nownber of 10 signifieth a great multitude as in job. See/ ten times that is greatly you have confounded me. And christ lykeneth the kingdom of heaven to 10 virgens. So that the meaning is/ that the Roman empire should have amplier and moo provinces then the other former. Orels take the 10 horns/ for Italy Spain France/ Germany/ Illyrik/ Grece/ Africa/ Egypt/ Asia/ Syria. For the countries annexed unto these 10 must be reckoned with them/ as Pannonia adjoining to Illyrik/ and Macedonia joined to Grece.  

☞ And whiles I considered these horns 
Text. / lo/ there grew up another little horn among them of whom. 3. of the former horns were plukt out. And behold there were horns in this horn as the eyes of a man and a mouth speaking stout and great things.  
This lytest horn was and is the Anticrysten kingdom of the pope's of Rome with all their unclean clergy by little & little at their begining creeping up from so low a state into so high dignities/ power and possessions under themperors, and their. x. other horns/ sown out of the serpent's seed into every corner of the world/ flying like locusts into every emperors and kings bosom either to be their confessers/ counsellors/ preachers or teachers: out of poor scoles and cloisters are these beggars cropen up above emperors and kings by their serpentine flattering frauds and holy hypocrisy. And as daniel here seethe. 4. beasts ascending 
Apoc. 13.  out of the sea/ so doth joan, reasoning the same vision see the same beast arising up like wise out of the sea. But the cruel forms and fashions which daniel saw in the 
Daniel compared with the Apocalypse. Apoc. 17.  three beasts/ the same altogether seethe I can in this one hugly beast saying. And the beast whom I saw/ was like a leopard/ and his feet as beres feet/ and his mouth like the mouth of a lion. He seethe him also with. y. horns/ which he expowneth to be. x. kings/ which had not yet in joans days received their kingdoms/ but should then in time to come/ as kings in an hour take their power. For soon after by the frauds of this little horn the empire of Rome was (as you see it) divided into feet and toes/ as Nebucadnezar did see it to come/ which is & shallbe the ●uine and fall of the hole empire. Of this division and skateringe thereof/ Paul in Nero's time gave (as it were) a watch word and warning before saying He that holdeth the empire/ let him hold it fast now yet a while/ till it be taken away. 
2. Tes. 2  For even then/ says Paul/ was he working his secret anticrysten mischief and wickedness. In somich as joan anon after Paul said. And even now are their many anticrystes: which are go forth 
1. joan. 2.  of us/ but yet were they none of us. Lo here may you see this beast to be no stranger/ born farrof/ for Paul says/ he sitteth in the temple of god/ he is therefore a domesty enemy, a tame beast not to be sought among the Turquis/ Jews and Saracens as our bishops would make us believe whiles themselves play this beasts, part under our noses at home in the temple of god/ and not in the temples of the Turquis and jews. They tell us/ where the head emperors and king's be crystened and they of their counsel and teachers/ there can be no persecution by antichrist/ but all is just execution/ lo. But john & daniel say that he should putforth his horns under the wings of all the other christian kings even among christian men in the church of christ/ in christ's name against christ his name and his faithful to make battle. Here it appeareth john to say the same that daniel says/ but yet in other words. For where as in this place daniel saw a beast armed with. 3. great teeth devouring and consuming all/ the same did joan see taking his tyranny/ cruel pour/ his proud seat and his mischievous majesty of the dragon the devil/ being a bloody murderer and a liar from the beginning.  
Again where joan speaketh of the beast 
Apoc. 13.  with. x. horns/ he addeth to him another beast ascending from the earth seen of him to have two horns like a lamb/ but he spoke as did the dragon/ & executed all the power of the former beast in his sight. The. x. horned beast ascending out of the sea is the spiritual antichrist of Rome 
The spiritual anticrist  having himself with all his laws/ rites/ traditions/ decrees and doctrine defended of the emperors sword and with the swerdis of all these kings once given to drink of his golden cup of poison.  
Among these his strong defenders and mighty horns he arose first/ but a little horn/ until they devolved unto him their powers possessions and authorities to slay the saints/ and then was he a mighty worthy. x. horned bloody whore of Babylon. But at last/ the gospel once revealed/ it did pluck from her head her holy vysare of hypocrisy and gave her in her most high and holy head a deadly wound: had not his cardinallis/ bishop's and friars strewed into every emperors court and kings hawlis/ speedily putto the plaster in rolling and tossing the ball again unto the seculare pours flattering them with the popis titles/ power/ possessions/ & authority to maintain and defend all the pope's ceremonis/ traditions doctrines more sewerly confirmed with the seclare emperors acts and articles 
The beasts wound healed of his own spiritual sourgens.  & defended with sword and fire cruellier than ever they were under the pope himself. For the healing of this wound one horn was called the most sacred cesar/ another the most christian/ another the most catholic/ and another his first begotten some/ and another/ defender of the faith etc. Which clerkely cure of the clergy when joan had espied/ lo/ said he/ I see another beast ascending out of the 
The seclar antichrist.  earth with two horns/ etc. meaning the seculare antichristen emperors and kings having now two horned powers/ both their own and the spiritual authority/ as they had first/ and all to persecute the gospel now of late offered them and to burn the professors and preachers thereof. And it is to be feared/ lest the Turk be also this two horned seculare Anticryst ascended out of the earth. For I dare say: That rather than the gospel should be freely received and the pope with his spiritual sourgens be bridled or suppressed with the word of God/ their state and living corrected & reform there at/ the emperors and kings crystened/ consenting and compelling these little whorish horns to dance after the poor painful pipe of the gospel/ they had leifer ten. Turquis to invade (and if their selves bring him not in) and to reign over all christendom/ then one christian king. For they had leyvor be under Mahumet and his laws/ then under the christian kings and emperors and under the holy gospel of christ For under the Turk/ they yet conceive some hope either by tribute giving/ or by their old hypocritish holy flattering frauds to stand still in their dignites' glory/ riches/ possessions and authority. But in both these beasts their cruel horns are increased (take them for whom you will) for both the Turk and Mahumete in Asia and Aphrica/ and the Pope with his false prophets and falser cardinals and bishops with all their conjured and sworn seculare papistis in Europa/ have gotten them a mighty perellous power against christ is poor fely lambs as you see in their commandments/ decrees/ articles/ acts and proclamations and inquisitions for books & heresies as they call God's word/ to be prohibited pressed down/ & burned with all the promovers thereof/ under the Turk they have some hope to stand still in their lusts and pleasures/ but under the gospel of christ they be like to lose all and their kingdom to have a miserable fall.  
Before this/ daniel saw the last Monarchy which was the empire of Rome to be divided into many kingdoms as perchance into France/ Portugal/ Spain Pole/ Denmark/ England/ Hyerlande Scotland/ Napels/ Boheme and hungary/ which be the. x. horns/ and seen of john/ by the. x. horns/ helping the read romish beast to suppress the kingdom 
Apoc. 17.  of christ. For by the popis policies/ thus was the noble empire skatered into her own destruction/ that this little horn might have the proye and pre-eminence over the hole empire. This little horn says daniel grew up among these. x. kingdoms or. x. seculare horns/ by whose ayed riches and authority/ the pope with his prelate's ascended from poor buggerly beggarly friars and flatterers unto such an imperial majesty above emperors and kings. And here daniel seethe. 3. horns smitten of from these so many kings by the little horn/ That is/ the Anticrysten pope to make weak and feeble whatsoever emperor and king he listed/ depose them at his pleasure and to translate the empire and kingdoms into his own nets to use and occupy them himself. Or if you will take the. iii horns prescisely for. 3 empires or kingdoms falsely usurped of the pope/ behold upon his head the triple 
The. iii horns casten down of the pope.  crone infaming himself to be the throerdowne and destroyer or robber of three great kingdoms/ yea and even the subverter of the hole Roman empire. nevertheless his flatterers yet make him believe that he is emperor and king over haeven/ over the earth and of purgatory/ yea and over hell and devil to. But this is truth. He once translated the empire from the east to the weest/ and from the French men to the Germans. And now contendeth he to translate it to the Turk/ which shallbe his last translation & his own destruction with the heavy mutations of all the west kingdoms/ if he can bring his bloody purpose to pass.  
For Daniel says this little horn to have eyes like manis eyes/ that is to be prudent and polytyk to look for his own ease & lucre. For he thinketh to get more under the Turk then under the gospel if it be received of the emperors and of all the christian kings as he fears it willbe. john giveth him horns like a lamb That is to say/ he shall do all his fraudelent featis under a marvelous pretence of holiness innocency and meekness. For he shall write himself the most holy/ when he shall show himself by his dediss to be the most wyked profane cruel wolue comen in shepis clotheses/ for under the title of Papa: father of fathers he is the most marciles tyrant of all tyrants/ under the name of Summi or Maximi pontificis/ that is of the most high and greatest vigilant watcher and overseer of his flock/ he is the most negligent idest idol & doom dog/ under the name of pastor/ which is a flock feather/ he is the most pestilent poisoner. And even these be the two 〈◊〉. horns signified by the two forked bishops miters/ although (say they) they signify the two testaments/ and that they be learned in neither of them both. Now when you see this beast to devolue these his holy titles and godly names of innocency and meekness to any seclare horn or beast ascending out of the earth/ and the same do take them, executing the Popis power and tyranny in persecuting the gospel and to confirm papistry, speaking/ writing/ decreing/ articling & enacting etc. as did the dragon/ then take heed for then contendeth this beast to heal his own deadly head wound again. The two horns like lambs horns be both the powers seculare and ecclesiast●● either in any one spiritual or in any one seculare antichrist.  
Also it is to be noted. That both Daniel and joan says he hath a mouth speaking great blaphemies/ or proud arrogancies against god/ he shall speak as did the dragon even blaphemies against god/ as did he that said I will ascend and belike the most highest god. And as did the serpent persuade Eve to not believe god but to think the most true god to be a dissembler or a liar. The turk and Mahumet speak great blaphemies against god in their alkaron. But our little whore of Rome & her cardinals bishops and preachers speak the most greatest and grevoust blasphemies of all and themselves defend them with fire and cause their seculare anticristis to defend them with sword. They be not ashamed to write and teach the pope to be of sick power with christ/ the pope cannot err/ the pope to be the supreme head and spouse of the church and vicar of christ. And because he hath the imperial power/ he may distribute the kingdoms and riches of the world as he list and because he is the highest bishop he may give all the churches benefices as cardinallships bysshopryks and benefices to whom he list/ and he boasteth the gospel to be subject to his interpretation and understanding/ yea & except (say some of our bishops) that the scripture be confirmed by such ordinary powers/ it is no scripture nor may not be red, but of such as they list to deliver & licence it/ nor in any other tongue than they list to give it us. He will have his law and traditions to be observed above gods laws and the transgressors of his lousy laws to be grevouslier punished than the brekers of gods precepts. He boasteth himself to make laws and articles of our faith and to add more sacraments to them then christ made/ and to consecrated and to make the body of christ/ to send away the substance of the bread/ the accidents as the whigtnes rounds/ taste & other qualities & quantities remaining. He confesseth christ with his lips to be a read emer but yet he teacheth/ he doth and writeth many great blaphemies contrary to the mystery of our redemption/ as in his purgatory/ satisfactions/ merits 〈◊〉 and such other. All these blaphemies speaketh he under lambs skins in an innocent holy pretence, having horns like a lamb/ he will apere humble like any other inferior man & yet shameth he not to open his mouth to speak grievous blasphemies against god and his people. This 
2. thes. 2.  beast Paul handleth, and his pestilent properties he treateh saying. This sinful man and forlorn child, adversary to god will be exalted against god/ and above his worship cleame and usurp a worship to himself and teach a certain outward reverent behaviour to idols and images, so that he will sit in the temple of god ostenting and boasting himself set forth for a god/ that is/ he will with his laws, decrees, acts, articles, and doctrine sit deeper in menis consciences & more feared than god himself with his ten commandments and all his terrible comminations. Is it not an heavy blasphemy to teach, write, and decree that himself may with his fire and sword prevent and disappoint god of his everlasting and immutable providence? But at last/ when the little horns iniquity is disclosed/ then shall he against his will tender again his prossessions titles & his falsely usurped authority to the seclare horns, out of whom first by fraud and hypocrisy he so craftily extorted them. Thus you see that by this little horn & by the horned best seen of joan, be understanden the antichristian adversaries of christ and his church, whether they be the seclare kings and emperowrs, pope's or bishops/ turk or Mahumete or these all together conjured against the lord & his anointed. It is more than two thousand 
The difference betwixt the turk and anticrist.  years sense daniel saw these visions/ with albeit the fathers by this little horn understood rightly antichrist/ yet because althingis then to come in these prophecies/ were not seen so clearly as they be now passed/ & in fulfilling in these our present days seen & felt of every faithful/ some men conjecture/ this little horn to be the Turk/ albeit the popis and their prelatis have justly played the Turks' part hitherts. For the turk and anticrist differre not but as the devil differeth from hell By this little prominent horn therefore 
joan draconite.  Doctor johan Draconite understandeth the kingdom of the Saracens/ of the turk and of Mahumete sprongen up in the dissipation of the Roman monarchy/ with we will (says he) confirm by daniels' description/ of the time/ of the place/ of the power & doctrine of this saracene Turkish kingdom. Of the time/ for when the Roman 
The turkes kingdom when it began.  empire began to beskatered, minished and feebled even almost down to her earthen toes/ then began the Turks' kingdom to grow and floresshe which was about the year of christ. 613. When the french men got france/ and the longobards 
Of the place where it ●●●●ne.  Italy and mahumete in the time of heraclius the emperor moved his sedition Of the place/ daniel seethe this little horn plucking up; of the former horns/ whereby doubtless he signifieth/ the Roman provinces then lying in the east to be fallen from the empire/ for these; horns that is to say; kingdoms Egypt/ Syria/ and the regions of Cilicia/ the Saracens had then anon joined together. But albeit now the turks have many more provinces yet is it not against the text▪ describing only but the beginning of the Saracens or Turks' kingdom. Of his power/ for daniel says. These; horns were with great 
of his power.  violence plucked out/ o it is to true/ that hole Aphrika/ a great part of Asia/ and not little of Europa be held this day of the turk and of his Tartarion god mahumete. 
Ezec. 38. and 39  Ezechiel prophesieth/ this fierce Scythi● beast and pestilence of all christendom/ in the last age of the world to destroy the church and at last to be destroyed in the mountans of Israel/ that is either in the places where the gospel soundeth, or of those knights which calumpon the name of the lord god in faith. Of 
of his doctrine  his doctrine. Daniel says that this horn hath the eyes of a man & a mouth speaking great and stout things which if you will see/ read his Alcorane: which whoso desyere to know I shall give him in this to read/ that he may know that this devils nills mouth Mahumete utterly abolissheth all the writings of the prophets & apostles even the testimonies of our salvation and help. He feigneth christ to be no better than Moses/ and in nowise will he aknowleg him to be the saviour. And if he hath any civil justice yet is it corrupted with abominable filthy lechery. wherefore/ because not only with sword & wepens he decreth the sayers & doers against his wyked doctrine to be destroyed but all so he willbe extolled above all thing called god/ therefore is this little horn thought to be no little part of anticrists kingdom.  
Hitherto hath Daniel prosecuted his own visions of the succession of the 4 empires/ & that the image in the 2 cap. & those 4 beasts here signify not only the seculare emperowrs and king is fight among themselves one against another and all against god/ but also the spiritual antichrist persecuting the church of christ. For the later kings shall moste cruelly tread down the gospel in her uprising as you have seen it these 600 years paste, whilis they with their emperowrs played the popis hangmen excersing their own tyranny & executing his cruel ungodly laws and antichristian doctrine by burning & slaying whilis they prosecuted his and their own horrible bloody desires upon crystis church for the defence of the popis & their own traditions rites and articles acts etc. to confirm their idolatry and superstition For so hath this little horn bewitched her 10 horns about her/ that she hath persuaded and put into their headis, the holy scriptures in our vulgar tongues to be heresy, and the faithful free preachers heretics, and therefore to banissh and burn them both, and to bring into the churches, bishops books of new and wyked institutions and unwholesome eruditions with their own arrogant acts armed articles with sword and fire. The 
the true token of the church.  chief and trwest token of the true church is the profession and preaching of the prophetical and apostoli doctrine. And to fight against this doctrine or to abolissh it/ is the very sign of anticristes synagogue. The pope and his seclare sort usurp a power and worship above christ/ in that with the most arrogant audacity they dare altar/ interpret, add, and minish and expone gods laws and gospel at their pleasures and to be siche lords over his faith and religion/ that of gods holy perpetual verity & mighty word they will after their own carnal affectis, to serve their own lusts, make it a nose of wax to warm and feed their sinful desires▪ yea gods word and gospel is not gods word except they so admit and allow it. It is heresy/ n●w learning yea and treason to/ the word ofsedition and disobedience if they so say it. O bloody blasphemers/ o arrogant anticristes. Be not these 
a comparison of the Mahumetes doctrine & of the popis.  your proud mouths speaking proud & horrible blasphemies? The turk & Mahumete utterly renounce all that in the gospel teacheth christ to be the fone of god/ and even so do they that willbe justified by their own merits: mahumete knoweth not the doctrine of faith or of the true invocation and worship/ no more do the spiritual & seculare anticristis which yet do persecute it/ only do Mahumete & the turk hold with our anticrystis certain civil precepts/ at their own pleasures (as do the called crystians) to stablish & to abolish them when and 〈◊〉 they list: but yet is the turk more constant and civilly just in his laws then be the called cristians. The turk and his Mahumete grawnt sinful lecherose lustis/ our turk and Mahumete wink/ yea they laugh at the same/ forbiddig just matrimony/ and rending in sondre lawfully married people and permitting open whoredom. Mahumete with violence of sword compelleth men to his religion and the same do our Mahumetis.  
Now seethe every man/ this mighty horned beast to be the triple antichristian kingdom standing upon the popis and their ●● ergy/ upon the seculare horns drunken with his cup/ and upon the Turkish Mahumet. But this little horn differeth from the ten horns in that it hath eyes like a man pretending all religions devotion and holiness in his doings, writings, and sayings: for under the pretence of a reformation defence and restoring of the christian religion/ he would destroy it/ and settle Anticryst the faster/ which property joan expresseth saying his horns to be like 〈◊〉 horns for that under shepis and lambs skins he shall hide himself lurking a bloody ●yon & a fierce bear. The outward behaviours of the Turquis in their temples & living seemeth godly. They pray fine times a day/ they use diverse sprinklings & washings as we do with holy water/ they incline most devoutly when they pray/ they lie prostrate/ they abstain from wine/ they eat their meat upon the ground they will have no curiose nor costly houses/ they viset the temples often/ they abhor uncleanness/ they loath and detest images/ wherein they be much better than the called crystians. Who seeing this their devout religion in sight would not take them for godly men without gall and arrogancy? Likewise in the papisti church/ what a multitude & variety is there of laudable, in sight, ceremonis/ decent rites/ what continual praying/ singing/ playing of sweet instruments/ daily 〈◊〉 sing? How outrageously are their priests and churches orned and gorgeously garnisshed in their popetry pass times and apes play▪ what is there in gold/ silver/ and in costly apparel/ as apes in purpur how jest they? How many festival high days to worship saints have they made themselves to call poor men from their daily labours and lucre, to serve their idle belies to stand and wonder upon joans' camel cote, and to gaze & stare upon these apes in gold/ velvets and precious stones and upon their vain pictures and idle images? Behold their habits/ vestures/ shavings/ hypocrisy/ chosen holiness/ feigned & fashioned demure countenances/ holy ●okes/ and human eyes/ and thou wouldst swear/ them to be rather angels (I say not of sathan) than men. But the prophet addeth/ that as in the horn there appeareth to be an honest eye and a lambish look/ so hath he a blasphemous mouth/ speaking great arrogant things which joan expowning says. He shall speak as did the dragon and devil himself/ to obscure God's glory and his holy name/ till with the breathe of his mouth he be slain. Wherefore to comfort us here yet molested & persecuted with these cruel horns. Daniel saith.   

☞ But yet I beheld/ until the cheyers 
Text.  and stoles were set/ and the man of 
Apoc. 1 & 5. Exo. 24  many years was setdowne/ whose vesture was as white as snow/ and the hear of his head as fine and pure as will/ whose seat royal was all on a fyerie flame/ and the whelis thereof burned like fire/ and there went long fiery beams like a flood offyer flouwing out of him/ & thousand thousands ministered unto him/ and ten thousand thousands stood before him. And anon as he was set down to judgement/ the books were laid open.  
Hitherto you see all daniels' vision verefyed concerning these. 4. beasts and monarchies and this little horn/ so that we need not to seek any other exposition of daniels and joans visions/ then the daily experiences in beholding the face of the world which is a plain commentary upon them both. And of the present verefying hitherto and fulfilling of these visions/ we may be certain and sewer that the rest of their prophecies shall verily come to pass shortly/ ere these seatis be set down/ and these forked horned kings trones be taken away. For verily christ is even now preparing these judgement seatis/ to destroy these wyked Anticrysten horns & to cast them into perpetual fiery torments/ and to embrace his choose thus cruelly of these beasts oppressed receiving us unto perpetual joy For this is/ lo/ the end of this tragedy/ thus goeth out their play even then when they think to be but in the middis of their matter. For daniel and joan both knit up Anticrystis reign in half a time or in half an hebdomade comforting us in that they shallbe shortly taken away/ & shall not vex us so long as they think to do/ witness the psal. But thou o lord shalt 
psal. 54.  pluk them down into the pit of death/ even these bloody men & crafty deceivers which shall not come to half the days wherein they think to live to execute their mischief. And again. When thou 
psal. 91.  seest these sinful bloody men flourish like flovers/ then be thou sewer/ themal to flourish for no nother end then for ever to be smitten down. And therefore saith daniel 
Use. 12.  after some textis. He shall take his pleasure for a time for times and but for half a time. And joan windeth up the half time in half an hebdomade/ which be. three ycares and an half/ for God is not angrywith us always/ but in the middis of their wyked course his adversaries shall fall down into their own perpetual destruction and pains. For daniel saw the days of our tribulation shortened for our comfort/ and for their confusion that trouble us. There shallbe no full end of our persecutions and tribulations nor of the Turquis cruelty until christ set down his seatis to judgement wherein we shallbe blessed and the ungodly persewers of christ's church dampened for ever as Paul comforteth the martyrs of Thessalonie. And therefore the prophets use but few words/ for there is no word 
2. these. 1. &. 2.  of god so little/ but it is mightiet than all the world/ neither any so little a letter in the prophetis which savoureth not either of the law or of the gospel. Wherefore because it is certain/ that of daniel the description of the judgement/ is here setforth into the consolation of the crystians and into the fear of the Anticrysten/ we will (that the troubled church might see her comfort) say our mind briefly according to the scriptures of the judgement of christ▪  
These seatis are said to be set/ for the 
Mat. 19  comfort of them which yet suffer for the gospels sake under these horned kingdoms as cryst told his apostles saying: you shall sit upon the twelve seatis to judge the twelve trybis of Israel. And if we suffer with christ/ we shall reign with christ. 
Rom. 8.  christ is called here the great aged God and man/ for he is an eternal saviour promised in paradise before he was born. To sit/ pertaineth to christ the judge as in Matth. 25. Be shall sit in the throne of his glory/ & before him shall all nations 
Paul Ro viii.  be brought. furthermore/ a judge hath a double office (as says Peter) to punish the evil and to defend the good. Wherefore here doth Daniel by the whightnes 
his whit clotheses.  of christ his vesture and pureness of his hear describe his comfortable defence of the good men. For as he in his white clotheses clarified in his transfiguration and also rising from death apered joyous and glad to the hevey penitent sinners/ even so shall he make glad his glorified choose once risen from death with this voice: Come you that blessed of my father etc. Siche a beauty of the church in christ is painted also in the. 45. psal. but it is not seen in this miserable vale of weeping tears/ as joan saith/ we be not yet seen as we shallbe. The heavy vengeance of the 
Ris flammey throne what it signifieth. joel. 2.  evil men is painted by the flammye throne & long fiery beams proceeding thereout. For devouering fire shall go before him/ and a burning flame after him (joele to witness) and as cryst arising was seen so terrible to the keepers of his sepulchre/ even so shall he apere a ferrefull judge to all ungodly in the last judgement saying/ avoid fro me you cursed into eternal fire. Also the multitude of ministers is taken for his infinite number of angels as Mat. 25. says: all the angels shall come down with him. To sit in judgement is to render to every one according to their dediss as speaketh Paul: Neither is it any thing else/ the books to be opened/ then that Paul says. In that day god shall say open the 
Rom. 2.  secret hide things of menis hearts by jesus 
1. Cor. 4.  christ according to my gospel. Wherefore there is no difference betwixt daniel and Paul save that as they both written not in one time so did they not with the same words express the same judgement of christ.   

Then I beheld/ namely for the 
Text.  voice of those stout great word is which 
Apoc. 17. 16. &. 20.  the horn spoke/ and I looked so long till the beast was taken away and his body slain and the beast casten into the fire. But the ● other beasts yet left deposed their power/ & to them was there granted longer to live unto their prefixed time.  
Hitherto have we treated the description of the judgement into the consolation 
3. documents.  of the church militant. Now shall you learn. three things in the declaration of this prophecy. First he teacheth us not to be offended/ nor in our trouble to cast away all hope/ seeing these Antichrist'S the pope with his conjured horns/ and the Turk with his Mahumete thus to prosper in their mischief. Secondly he therefore threateneth death and destruction to all these anticrysten beasts. At last he comforteth the church being yet as a sheep appointed to the slaughter house with a new description of christ's coming. For what (think you) shallbe the end of this our troublose tragedy? shall we be thus ever persecuted? shall these sharp & heavy horns always goore us thus cruelly? will not god come once down and declare his rightwiseness? will he never avenge the injurious oppressions & persecutions of his just and choose church? after our many and grievous afflictions daniel seethe a new and great change. I looked/ saith he/ namely for that arrogant great voice of so blasphemous words which the horn spoke. I merueled whether god would leave so great wickedness unpunished and would neglect the glory of his name. He would not so long suffer it in Sennacherib/ he punished it anon in Pharaoh/ he was anon even within Goliath and with all his blasphemers in times past. And shall he now suffer thus long his choose dearly beloved to be thus cruelly for his sake brent and slain and his glorious name thus so spitefully blasphemed? Daniel looked upon the long patient suffering of God/ not once turning his eyes from him until he saw his judgement at hand/ and the judgement seatis set down. We may not therefore behold the only tribulations of the just which may soon thrust us into desperation: but we must set the justice of god before our eyes/ & wait for the appointed happy help in time of tribulation, promised us and the great rewardis prepared for all that justly fight in his cause. Daniel merueled to what end the false doctrine and proud words of antichrist would come and where at last he should abide. He saw that in the last end of the world these Antichrist'S should have in their affayers great prosperous success the emperors and kings to bring home glorious and happy victories: the pope to gather home great riches noble victores high and solemn titles, and his doctrine and laws to be feared greatly and received over all christendom/ emperors and king's mightily to assist and defend them. He saw the Turquis dominion to spread mightily and his doctrine to take place, wide and every where. With these prosperous successes/ many men/ what for weakness/ what for hypocrisy/ what for fere and the anguish of their persecutions, be averted from the gospel of peace unto these anticrysten acts/ articles false doctrine/ popish rites/ superstitious ceremonies and unto their devilish traditions and many unto Mahumets' mischief. Wherefore he premonissheth us to be consiant/ and to hold fast in mind the last judgement/ that is/ the glory of the godly to come and the pains eternal of the ungodly/ so resting upon godis word in our fervent prayers that for the greatness of the everlasting ioyeand felicity/ we may nothing fere ne regard the infinite troubles of all our life. Hitherto looked Paul when he said: I think not the 
Rom. 8.  sufferings of this life to be wortheily con 
2. Cor. 4  pared to the glory to come which shall be revealed in us. Now will we speak of the comminations cast upon these beasts.  
Where Daniel says/ I looked until I saw the beast slain and his body smitten down dead and casten into the fire/ and the power of the other beasts there left/ taken away/ he threateneth not only to this last beast the empire of Rome with his spiritual Pope his hole body and all their. x. helping horns against the lord and his anointed, everlasting death and destruction/ but he also in these words threteneth the same miserable end unto the Turkish or Saracenik kingdom/ for the lamb shall have the victory as it is written in the Apoca. 17. &. 19 chap And I saw the beast and the kings of the earth and their hosts gathered together to make war with the king of kings and with his host/ but the beast with his false prophets were taken etc. where joan expowneth the body of the beast to be his holy cardinals bishops/ doctors/ prethers'/ his cananized saints and miracle makers to deceive the people/ and all the smeared priests having the beasts mark which have worshipped the image of this beast. Also in the. xx. chap. The devil is casten into a pond of fire and brims●on where the beast and her false prophet● shallbe tormented day and night for ever This beast so perissheth that there followeth nomo/ after him. But the rest which have their powers taken from them/ or depose them/ shall yet live with their posterity following them for a little time not so suddenly to fall as their head horns. For the last of all is this fourth in the which ariseth this little horn with his imps and in which the Turk also persecuteth until himself with Mahumet and their hole antichristian body be slain. In the other kingdoms yet left, aftir the Turquis and popis be in destroying/ although the kings daily perish and lose their dominions/ yet shall their subjects obtain favour with their overcomers and live their appointed years/ but when the judge shall sittdowne/ both the evil kings with their evil subiectis shallbe casten into the pit of fire. Wherefore the angel e●powneth it saying: And they shall take away his power, scatter, and desiroye it in the end prefixed of God. And this is the portion of the cup of the ungodly which had liefer follow antichrist then christ. For God shall/ as saith Paul/ take away all princelynes, power, and might. Wherefore this commination of god prophesieth unto all the kings and people from the beginning of the world fight agyenst the gospel of the almighty God and of our saviour jesus/ everlasting fire unless they repent as the. 2. psalm warneth them.  
Also (jest any man should think the little poor lost sheep of christ, even the church of god to be utterly and for ever devoured of these bereslyons/ leopards and even of the terrible beast the Turk) Daniel says that the time and hour is prefixed unto every one of them all. That is to say: It is decreed in heaven how long every one of the kingdoms in earth shall stand and how wide they shall spread. Hitherto seemeth it Paul to have looken when he said. God made out of one blood 
Act. 17.  all man kind to devil over the universal earth and hath prefined their constituted times and hath prefixed the lymites of their habitation that they should seek God. Now is it showed how long the lion shall roar/ how long the leopard shall cry with open mouth/ and the bear how long he shall groan and cry. There yet remains the end of these terrible beasts the pope and the Turk even the kingdoms which yet stand over germany over Turkey and over christendom/ to be destroyed by the last day of judgement. Which thing albeit/ it be written of daniel into the consolation of the catholic church/ yet may we weep and wail to see the gospel thus trodden under feet in all the universal world. Tell me where the gospel shineth in any part of Aphrica? where in the great part of Asia? In Europa/ under the Turquis emperors/ & popis emperies there be here and there churches/ but they be so cruelly oppressed that neither good letters nor learning may florissh nor the churches may have any godly teachers. But what profiteth it to complain? Sewerly this mystery of the cross was setforth in the son of God anon fro the beginning of the world and is yet so confirmed with the examples of all 
Gen. 3. &. 4.  holy men that no consolation may be given to the church besides the coming of jesus cryst the son of God and man. Wherefore (because the power of the Turk cannot be like the Roman empire neither shall he occupy all Europe (for daniel denieth any fift monarchy to come) we shall briefly express the words of daniel touching the coming of the son of god for our consolation. Cryst therefore shall come like the son of man/ for because he shall judge almen he shall be seen 
christ shall come like the son of man. joan. 5.  ne as a man of almen. This confirmeth he saying. The father hath given power to judge unto his son/ because he is the son of man. And therefore it followeth in the text.   

And behold/ for in the night I 
Text.  saw in the cloudis of heaven one coming 
Christ's kingdom. joan. 5.  like the son of man/ which coming forth, was brought unto the great aged and he gave unto him power glory & the kingdom/ that all people/ nations and tongues should serve & worship him/ whose power is an everlasting power/ never to be abolesshed/ for his kingdom shall never be destroyed. 
1. Cor. 15   
The sone of man to come to this great aged one/ is the same that Paul says christ to delyverup his kingdom/ that is/ the church of his choose unto his father which giveth to christ power glory and a perpetual kingdom ever to reign with his elect as the Psalms of David declare him and his kingdom. Also the same that christ says joan. 5. And his father gave him power to judge because he is the son of man. And to be brief christ shall verily thus come shortly to judge the persewers of his church and to deliver the godly as himself describeth it Mat. 25. let us therefore proceed.   

At this vision/ I daniel trembled 
Text.  in all my body & my mind went fro me for fear/ insomiche that I went to one of the standers by, ask him the very trowth in all this matter. Which told it all unto me/ and expowned to me the hole vision saying. These 4 beasts figure 4 kings to a rise up or out of the earth. And the high ghe holy faithful shall receive the kingdom and obtain it for ever. after this I desired to know the certainty of the fowrth b●as●e which so greatly differed from all the other/ namely in that he was so fearful/ armed with t●the with his claws of st●●l devouering and tearing into pieces, & the rest he trod down with his feet. I desired also to know what meant the 10 horns in his head/ and to be certified of that little horn growing up under them/ and of the 3 horns smitten out from the former horns. And of the horn that had menis eyes and spoke so great and s●owte things/ and why his form and look apexed s●owter then the other. And that I saw this horn to make battle with the holy faithful and triumphed & prevailed over them until the old aged came/ and the judgement was given to the high holy faithful & the time perfixed was come that the faithful should obtain and receive their kingdom. And then he told more thus. The fourth beast fignifieth the fourth kingdom that shallbe in the world which shall differ from all the other kingdoms in might and power for that it shall devour the hole earth and break it all to powder. The 10 horns signify 10 kings to arise out and to spring up out of this beast/ and after them there shall arise a'nother little one distinct and mightier than the former. For he shall oppress and castedowne 3 kings. For he shall speak at the side of the most highest god or speak on his part of divine things. But the high holy saitis he shall tangle snarl or destroy. And shall arrogantly take upon him to change times and laws which shallbe put in to his handis whether it be for a long or any short time. Then after shallbe the judgement/ and his power thus taken from him/ he shallbe utterly slain and destroyed. But the kingdom power and ample majesty under the hole heaven shallbe given to the holy faithful people of the most highest, whose reign is eternal and all the high powers shall serve and obey him. And here he ended his words. But I daniel had many a great and troublous thought/ so vehemently was I troubled that my cheer & my favour was clean changed. But yet reserved I this thing in my heart.  
Now have you the exposition of all this vision as it is afore expowned and now declared by the angel which was christ himself/ wherefore it needeth not to tarry much upon this place save only to declare the confession of our faith therein & to confirm the angels exposition by the other places of the scripture. For in that daniel at this vision was so troubled/ asked one of the by standers/ and so fast reserved the angels words: we aught to learn this doctrine of the vision of these 6. kingdoms/ that is to say of the 4 Monarchies/ of the antichristian kingdom/ and of the kingdom of christ/ to be reverenced & received as the word of god & the true understanding thereof to be asked of christ the messenger of god/ and not for the cruelty of these beasts and horns yet persecuting the church to fall or once serve from the kingdom of christ which is the gospel but to contemn all the miseries injuries and troubles of this life yea and even death itself for christ's kingdoms sake. Of christ's judgement to come joan also says 
Apoc. 4. and. 20  he saw a seat set and 24 cheyers for the 24 eldres etc. For albeit christ be the only judge which of his father hath received all judgement/ yet shall the apostles asiste him having their trones. And therefore says he here. And the judgement was given to the high holy faithful. christ is called the old aged/ for a judge aught to be a grave sage man of long experience. Whom joan called the lamb slain from the beginning of the world/ and the word 
jon. 1.  which in the beginning was with god: so that we may see that the prophetis aknowleged christ ever both god and man his white vesture showeth him to be the most just and incorrupt judge without spot/ and himself in a glorious victory over sign death devil and hell to be seen joyous and comfortable to his faithful To confirm his old ancient sage gravity he saw his hears pure as fine white will/ whore headed pretend gravity and wisdom. His flammey seat casting forth long strikes of fire signify that god is a terrible consuming fire to the ungodly. For joan saw him with a two edged sword proceeding out of his mouth/ for that his sentence which he shall there pronounce shall be sharper and depelyer persinge thorough/ then any two edged sword in separating 
Hebr. 4.  the stinking gotis from the pure innocent lambs. Here Daniel seethe the same sword like a fiery flood flowing out of Crys●is mouth whose vehement mighty heavy sentence over the ungodly/ no horn may resist. Then cometh he forth in his high majesty accompanied with his infinite number of angels so that none of these horns be able to resist him/ but the wyked shall tremble and quake desiring the mountans to fall over them to hide them from his fight/ for hereof is he called the God zabaoth that is the god of hoo●tes. The books to be laid 
Rom. 2.  open/ are the consciences of every man accusing or excusing them. For they shall have their factis in mind freshly/ openly seen/ wherefore they be worthily condemned. 
1. Cor. 4.  For that great day shall make open the secretis of every heart. For when it shallbe seen who be set on the right hand and who on the fift/ then shall all frauds/ hypocr●cye/ tyranny which yet be taken for rightwiseness/ godliness and zeal/ be laid open/ then shall Anticrystes blasphemies and persecutions be judged and punished as you see in the text: when christ stood before Caiphas to be condemned/ he 
Mat. 26  told them the same that the angel here testifieth. That after this your false judgement/ you shall see the son of man sitting on the mighty right hand of god & coming upon the cloudis of heaven/ etc. in which words he did put the scribes & bishops in mind of this scripture of daniel but he told his tale to deaf men/ for it was as much to say to them/ as this. Now I stand before you as a man mortal to be judged/ but here after you shall not so see me standing/ but coming upon the cloudis of heaven/ so that you be now warned before of my judgement to come over you/ trower and juster th●n yours. And where he saith: That the judgement shallbe given to the holy high saints and the time ●refiyed that they should receive the kingdom/ and aftirward this kingdom power and ample majesty to be under the whole heaven/ it is the same that the Apocalyp. and I say speak of the new heavens/ element's 
Isa. 65. Apoc. 21. 2. Pet. 3.  and earth/ even the same paradise under the sky undefiled where upon rightwiseness as Peter saith/ shall evermore devil/ upon that earth of the living we shall triumph over death & hell and antichrist singing: Death where is now thy s●yngel Hell where is thy victory: o thou forlorn beast where be thy. x. horns: where is thy seculare sword and arm? where be both thy horned seculare & spiritual powers? are they not now broken into dust and thyself with thy hole body of bishops and cardinals and seclare horns 
jer. 48.  cast into the lake or pit of fire? now then shall Cryst no more be persecuted in his members/ wherefore he shall then be full glorified. And we shall have our bodies in joy which once were partakers of our persecutions/ wherefore we shall then have our perfit and full felicity/ which yet in the mean time we have only in our souls.  
But what means the angel to say: He shall s●arle or destroy the high saints? verily else but that with his false doctrine capciouse oaths articles/ & interrogations he shall fraudelently deceive and trap the simple innocents and shed their blood tyrannously. Also he shall arrogantly take upon him & think to change the state of times and laws. He weeneth to change the time which with sword and fire thinketh to shorten the life of man and to prevent and disappoint gods infallible eternal and immutable providence whereby he hath prefiyed every manis time & hour of death which as noman can differre or prolong it/ so can noman shorten nor prevent it/ except men will make God an ignorant person and so consequently no god at all. He changes the times and laws that any of the six work days commanded of god will make them unholy and idle days when he list/ or of their own holy days abolisshed/ make 
Exo. 23. 20. &. 31. 34. &. 35. Leuit. 23 Deut. 5.  work days again/ & when they changed the Saturday into sunday/ of eting days fasting days/ of merry and glad days to mary in/ they can make sorrowful days forbidding marriages. They have changed gods laws and turned them into their own traditions to be kept above Gods preceptis. And as for their own laws they will change & break them when they list. And this power shall anticrist have whether it be for long or short time. For so much soundeth the Hebrew phrase/ which is for a time/ a little while/ & half a time/ signifying that antichrist shall make laws to stand as long and as short time as he listeth and the times will he order/ set and change at his own pleasure. But is it not only the office of god to change times and laws? Here is therefore the prophecy fulfilled of him. Even to exalt himself above all thing that god is called. This text. But the high saints he shall tangle trap & destroy and arrogantly think to change the times and laws etc. is of diverse learned men diversely translated. The vulgar text saith: That he shall speak words against the high god. And destroy the saints of the mosthyghest & think that he may change times and laws & they shallbe taken into his hand for a time & half a time. joan Oecolampadius translateth it thus/ He shall speak words on the side of the most highest etc. and the Tygurine bible or zir●k text hath. And he shall make words of divine things. Derba enim faciet de rebus divinis/ that is/ for he shall make words of divine things. The school doctors of divinity as D●nce and his faryne▪ what new strange starting terms they have invented to express their dirty divinity/ the school men know it/ of the which their Missa transsubstantion sacraments and consec●acion be some/ ifye list to taste them/ of the which scolding school matter thus termed/ Paul gave Timothe an earnest last warning/ adding after many grave monitions/ O Timothe: keep fast that▪ is deposed into thy custody/ & beware and estiewe profane new vanities of words and these disputations promise and contra/ in their false science/ falsely called divinity/ which many doctors professing 〈◊〉/ have shamefully erred in the faith.  
In this vision/ daniel seethe him to have a mouth given him/ speaking great and stout things. To speak against the high God/ or to speak on his side or on his behalf for his worship as though he were sent and commanded of God is when he speaketh of himself stark lies and blasphemies. Is it not against god thus to speak and to make us believe that he speaketh on the part of the most highest/ when he speaketh for the devil is part and all on his side? The serpent made Eve believe that he spoke on God's side/ when he told her that her eyes should be opened and them to be as God's/ etc. The papists would make us believe that in all their laws, false worships/ fulser invocations, decent service/ laudable rites and ceremonies/ in all their necessary enstruccions and unchristen institutions/ sermons/ sacraments/ blessingis/ buzing halowingis/▪ ●sses and such like/ that they speak all for God's worship and on his part/ when all is plain against god & his word and for their own filthy lucre/ honour/ & sinful affectis. Thus make they words or false matter of divine things/ that is to say/ they mok with God's holy word or thrust in their own dreams for God's word into the great hurt and slaying of his holy faithful/ & they think to change times and laws: Which all these three things shall be put into his power (says the angel) for a time times and half a time/ or as hath the Hebrew for a time long or short. How long the church shall suffer under these horns till christ come to judgement, the day and hour of their fall, and his coming, God only knoweth it. But the holy faithful which have been these many years past/ and yet be delivered into their handis to suffer/ (ah lass) they think it to long that antichrist shall thus reign/ and persecute the church unto the last day. But when the pestilent pope's and the cruel Turk promise' themselves the monarchy of the hole world/ then shall there be a sudden fall of their wyked purpose/ as it is expowned before/ for than shall that most desired joyful day of christ begin to shine over us/ in which day that church shall be saved and these three beasts/ the Pope with his clergy/ the Turk and Mahumete/ with their. x. horns persecuting the gospel/ shall be for ever dampened.  
O God immortal/ how great vastations and destructions in the church are there prophesied of Ezechiel to be made 
God & Magog  of Gog and Magog? And here how cruel persecutions doth daniel prophecy to be done of the Turk and pope even the two handis and horns of the devil? pray we therefore the merciful god/ the father of our saviour jesus/ as did king Ezechias that he would give us peace and his word in our days/ and would suffer shortly to come our deliverer jesus/ lest we be put into the hand of this enemy/ of all enemies the most cruelest that now are/ have been/ and ever shallbe. So be it. For beter is it the last day to come/ then the Turk.  
Philip Melanchton both learnedly and 
Philip. Melan. The doctrine  sharply noteth upon this chapter. three things to be contained. A doctrine/ a commination/ and a consolation. The doctrine (he saith) pertaineth chiefly unto this last age of the world. For men be marvelously moved at the slyber fortunes thereof/ unto both the parties. Some seeing the great prosperous success fortunes and marvelous victories of the Turquis and other menis kingdoms/ and contrary wise the churches of God to have so hard fortunes/ persecuted and destroyed in every region/ will rather follow them that best prospero/ and so fall from the true church to the Turk or Pope yet reigning in seculare princess polycies/ doctrines and institutions/ acts and articles/ enbracing their false and ungodly religion. Yea they miss ayed the Turk and Pope fighting on their sydiss to bring them into an amplier and higher empire/ to th'intent they might be either partakers of their prosperous success and lucre/ or else to have that Turk their helping horn to suppress the gospel/ for unto this end shall the pope help the Turk/ and the cardinals and bishops help and persuade their emperor and princes. Although themselves/ as they will not receive the Turquis wyked doctrine/ so in their hearts will they never be obedient and subject to their seculare lawful headis and magistrates. But when they shall find an occasion/ utterly rebel and fight against their headis. For this cause god warneth us before/ lest we taken with the admiration of power and good success/ or else broken with trouble and persecution fall from the gospel unto these prosperosly puffed up princes and prelatis consenting to their false doctrine and wyked instructions.  
The signs here described are the manifest marks of an ungodly king and kingdom. 
Tokens of a wyked king & kingdom  One is to teach and suffer to be taught any doctrine contumelious iniuriose ●lasphemose against god. Another is to kill the faithful good preachers & professors of gods word and to take away the scriptures, the food of their souls, from the simple poor thirsting for the word of their salvation. Unto these token's god addeth this testimony and threatening. That he will damn this beast/ be he Turk/ emperor/ prince or Pope/ or all 
The commination  together and translate their wyked kingdoms into strange governors. Also here is to be noted another heavy thretening which precheth the calamitous afflictions of the church. He saith these horns shall move and make battle against the godly and destroy many Crystians and their congregations. Which is an heavy sermon and contrary to manis judgement thus reasoning. Wherefore should god give so prosperous empery and victories to so open wyked men and to people so contumeliose and contrary to christ/ openly blaspheming the scriptures and slaying the true preachers? wherefore suffereth he us calling upon him only and our only mediator christ/ holding his doctrine/ thus cruelly to be cast away and oppressed? Truly daniel here speaketh of a great grievous calamity and long persecution. For in all Aphrica and in a great part of Asia/ many years hath the name of christ been quenched. In Europa/ albeit here and there in the Turquis empire there be left yet some christian congregations/ yet are they with so cruel heavy fierce bondag oppressed that no good studies of christian letters may there be excercysed/ freely learned and professed/ the churches being without true teachers/ & there many by little and little have casten away the name and religion of christ. As you see this day among us many to fall back to the Pope and to his popish doctrine because the seclare policy so strongly and cruelly yet defendeth it. The turk 
The corruption of the youth.  plucketh from the parents of cristians a certain number of their children to instruct them in battle and to nosell them in his Mahumetis traditions/ rites and religion/ as do some christian emprours & prince's pluke the young learned from the universities and schools into their courts/ which once poisoned with all courtly corruptions/ anon be they made bishops cardinals/ pastors and richly beneficed. Which miserable servitute in court is harder to a christian curate then the bondag in the▪ furnace of egypt. And yet are there many so mad that with greatsiewte & labours thrust themselves for lucre and honour into this miserable dark egypt. But what are the causes of these calamities after manis reason? verily it is thought by manis judgement/ 
The corruption of manis judgement.  the true church to be the synagogue of satan/ & them to be heretics which cleave to god's word/ or else why should god thus suffer them (think they) to be oppressed and brent if he loved them? And thus manis reason doubteth whether they be redeemed with Crystis blood which suffer pacienly for his word.  
But here must we behold the face of the very church even from the beginning 
The form & face of the true church.  where our first parents saw the testimony given out of heaven in the sacrifice of Abel whereby they had hope the church to be continued and brought forth into Abel's posterity. But lo/ anon was Abel slain of his own brother/ and wyked Cain alone was left/ whose ungodly posterity bylt a city and played the tyrants whiles yet his first parents lived and contemned of Cain their own son. Again/ after Nohes flood (Babylon once built) the heathen (the doctrine of Nohe & Sem contemned) fill from god. And but a very little flock of godly men was there left/ which silly flock wandered carefully hither and thither poorly bysted/ even the family of Abraham. And soon after/ the same 
psal. 104  silly sort of Abraham's families posterity were tossed into Egypt there oppressed with heavy servitude in mire and ●ley groaning under their intolerable burdens/ 
Exo. 1  which afterward comen into Palestine there to devil in the land of Canaan/ what slaughters suffered they? How great mutations and destructions of their realm followed them? what hard captivities vexations and afflictions endured and sustained they? And how little a part of the world was Israel and the Israelites? whiles yet in the mean c●asen/ the gentilis which knew not god obtained the most high empires of the world. When we see therefore such often poor troubloes states and faces of the church/ 
The face of our present church.  let us aknowleg the wrath of god against the world/ & not fall from god/ although in this last time we see the true church grievously shaken and afflicted/ but let us keep fast in mind this plain description and fearful face of the church. That is by the meruclous counsel and will of god/ the church to be laid under the cross. The causes whereof be showed in the doctrine of the prophets and apostles. Only this thing let us consider concerning this fast old age of the world. That the Prophets and Apostles prophesied/ the world to be plagued/ because that after the gospel be publesshed and preached in certain regions/ the tyrannous horned kings and papistis should wax wode and tame their fierce fury upon the silly weak members of christ. And besidis this/ for that even of them/ which should defend & nourish churches/ the poor congregations should be persecuted seduced and polluted with images/ false doctrine/ cruel slaughter of saints and with almaner prodigious lechery & lustis/ we must know that of these seadis/ stories do show the Mahu meti poison and the popish pestelente religion to have had their beginnings.  
When Arabia and Egypt and the Rome church were 〈…〉 and torn into many monstrose doctrines and sectis/ then the confusion of sundry opinions and of superstitious seemly ceremonies and rites did move light men to cleave to/ and follow their false doctrine cloaked and coloured with hypocricye and apparent choose holiness. And therefore daniel lykeneth both Mahumete & the pope unto that horn which hath manis eyes/ that is a fair decent seemly show of outward devotion (as they say) of laudable rites and gods holy service. after this/ as the Turks' power increased/ so did the popis authority and false doctrine take place and spread over all christendom/ so that as the world was & is corrupt with their false religion/ so is it/ and shallbe grievously plagued with the same two forked horns for their idolatry/ for their worshipping of dead saints/ and for the profaning and filthefying of the holy souper of the lord and for their stinking wyueles chastity. But see now how the times agreed. It was decreed of the transubstantion (as 
Whefor Transubstantion & ottoman began together.  they call it) in the year of christ 1215. Nocentius the third being pope. Which decree hath confirmed the most horrible prodigiose idolatry that ever was. And anon after in the year 1250 began Othomans kingdom to prosper. And so shortly after this idolatry once confirmed/ his kingdom began to arise and increased above all other regions and brought forth weapens against the west part of the world to punish the filthei spottis of the romish church. So that assoon as this idolatry of the 〈…〉 began to be confirmed of the pope/ the turks power did increase to skourg it in christendom/ and shall yet more and more grow and press upon us till this idolatry of the 〈…〉 be taken quite away. This ottoman being the great turk enlarged much the Turks' dominion/ out of whose blood all the kings of the turks sense unto this day have reigned and taken their original/ to whom god giveth strength and power to punish all cristendome for their idolatry in the 〈…〉/ for their false invocation/ and other abominations which require another Nebucadnezar/ even the turk to punish them.  
But yet is there added this consolation. Where Daniel signifieth that there 
The con solation.  shall never be the fift monarchy. And therefore the Turks' power shall not be like the Roman empire to destroy all Europe. For as you see the popis kingdom to fall when he thought himself most sewr and highest: even so shall the turks empery fail and incline when he shall come to his highest thinking himself to conquer all and to reign alone for ever/ then shall his half time come upon him with a sudden fall in the mids of his course. For than shall the most glad day begin to shine/ in which the son of god shall stereup the dead giving to his church eternal life and glory/ and casting all the ungodly into everlasting torments. These same things be spoken of Gog and Magog in 
Gog magog.  Ezechiel and in apoca. 20. For Ezechiel faith that Gog and Magog after they 
Ezechi. 3●. 39  have done their mischief in destroing & slaing/ then shall their selves at last be desiroid in the mountains of Israel. Which albeit/ it may be understanden of the last judgement/ yet I think it to signify the batails which the godly have and shall have in this last old age with the popish emprowrs kings and turk, which 
Where are the mountains of israel.  all shallbe overcomen in the hill is of Israel/ that is/ in the places where the church of christ dwelleth in which the gospel is preached and received▪ and the people trwly in the faith of the son of god one only mediator call upon their heavenly father. For the pope and turk shall not be overcome but by the son of god fight for his church as you shall see it cler●yer in daniel 12. chapped. saying. Michael (which is christ) the great captain shall stand forth for the defence of the people's childrn. But both in daniel and in Ezechiel there be prophesied many great destructions. Which with all our hearts we beseech god to mitigate 〈…〉 Hitherto Philip Mesancthon.    

This cap. is a prophecy of the monarchy 
The. 8. Chapt.  of the Perses to be translated to the greeks & Macedones/ Dario their king slain by Alexander/ which dead/ anon the Monarchy of the greeks was divided in to 4 chief kingdoms that is into Macedon/ Egypt/ Asiam and Syram. And at last in the Syrsake kingdom there arose Antiochus epiphanes which being of all enemies the most cruel tyrant/ scourged the jews/ and was the figure of our anticrystes. In all these heavy and bloody mu●acions of kingedoms and trowblose times▪ God would comfort his people, lest in the middis of these afflictions and offendicles they should despeyer. Let us hear the text.  
In the third year of the reign of king 
Text.  Beltsazar there was showed a vision unto me Daniel/ after this former vision which in my vision looking about me/ methought I was by the flood Eule.  
Now daniel being out of the kings court of babylon in the land of persie in a castle called Susis/ by the flowed Eule seethe a 
Susis.  terrible vision. Susis was the head city of Persye/ so called of Roses/ otherwise called pers●polis/ there in was king Lyrus his chief palace 140. forelongs about. Of the flowed Eule having his head spring in Medis running about the castle 
At the flowed wherefore visions be seen.  or t●wer of Susis, writ the pliny in his 6 book 27. chap. Daniel see this vision by the flowed whose waters like as the later waves thrust forth the former surges/ even so shall one tribulation and persecution succeed another continually as long as Christ's church dureth and the gospel be trwly and freely preached unto crisis coming. Wherefore it is necessary the church to be counforted and taught jest among these grievous afflictions and heavy persecutions she faint and despayer. Also it behoveth us to be warned that we might know the causes of these plagues and so to estiem them. And therefore saith daniel here/ that for the sins of the people/ was Antiochus sent so cruelly to punish 
2. thes. 2.  them as says Paul Because men loved not the trwthe now preached to them/ therefore shall god send them mighty illusions making them to believe lies. These heavy threatis should move us diligently to receive and conserve the true doctrine now offered us, jest god suffer yet a greater darkness and grevoser plagues to be casten upon us. It shallbe therefore expedient to behold the horrible destuctions and cruel afflictions done unto the jews by Antichus, that we might have consolation/ lest we fall and despeier seeing there be many like Antiochus now executing like tyranny and cruelty over chirstis floke.  

☞ And mine eyes lifted up/ lo I see 
Text.  a ●amme having two horns standing before the flood which horns being very long/ yet was there one higher and longer than the t'other/ and in the extremest part it did shoot forth most proudly. This ramme I saw running with his horns against the west/ and against the north and against the sooth so that no beasts might resist him/ nor be delivered from out of his power: so that he did what he listed and waxed great in doing great acts. And whilis I considered (lo I saw an he got coming fro the west upon the face of all the earth/ neither lyted he upon the earth. And this goat had a forth stretched horn to be seen standing betwixt his eyes▪ He came unto the horned ram whom I saw standind before the flowed & with a mighty violence he ran against him. And I see him come even to the ram/ where in his hot fury he smitte the ram/ & broken both his horns, for the ram had no strength to withstand him so that he smitte him down to the ground & trod him under his feet/ & there was none that might desyver the ram from him. Then did the goat right valeant great acts & was mightily & highly magnified/ and when he was in his most strength and power/ his great horn was broken/ in whose place there grew forth 4 horns proceeding against the four parts of the world. And out of one of them there went forth a little horn which waxing great did proud and cruelactis against the sowth and by east even in the most amene and pleasant land. And then he stretched forth himself against the beautiful host & company of heaven/ and of this celestial company and also of the starris he threw down some of them to the earth and trod them under his feet. yea and at last/ even against the self emperor of the host with great arrogancy he lifted up himself with crakis and boasts so that thereby the daily perpetual sacrifice was taken away/ and the seat of the sanctuary of god was subverted. And the heavenly host with their daily perpetual sacrifices were given up into his hand is for their sin/ and he scourged down the truth to the ground and committed this cruel mischief prosperously.  
When the Babylony▪ kingdom was now at an end/ and daniel had sen● the Perses to have the empire/ this vision was showed him/ to th'intent he should teach his church how that both under the Medis and Perses the conquirers of Babylon/ and also under Ale●ander the conquirer of the Perseus'/ and at last under Antiochus that antichrist and s●ourge of the jews/ should be persecuted and plagued. For truly because the people eue● loveth more the peace & ●ase of the world then to study to live after God's preceptis, the spring of all peace/ therefore is this cross showed them to be suffered & carried under these kingdoms then to come for breaking of gods commandments/ that god according to his threateningis might be feared/ and christ according to his promises might be waited fore/ & hi● coming prayed for to god. This vision is a prophecy of the uprysinge and fall of the kingdoms of Cyrus/ Alexander/ & Antiochus the very pesielence of the jews.  
The Ram standing at the Persi●●loude signifieth Cyrus the duke and leaderforth 
Of the ●am which was the Persie king.  of the Perseus'. He is called the two horned/ because he ledforth the hosts of both the Medis and Perseus'. For his. two. horns signify these two hosts. This Rammis greatest high horn signifieth Cyrus' the king of Persie/ the hair at last of all Mede/ yea and made the king of all the kingdom. This Ram to run with his horns against the west/ north & sowth signifieth him comen from the ●ast out of Persie to have faughten against all men/ that is to weyt against the Arabies and Egyptians which lie sowthe ●ayenst the Assyriens/ and Palestyns lying west from him and against the Lidions and Capadocies lying north. No beast to might have stand against him/ signifieth him being king of Persie to triumph and have the victory of all other kingdoms. To do therefore what he listed waxing so great a victor/ signifieth the kingdom of Persie so prosperously to have had succeeded/ that Cyrus as it is read) governed. 120. provinces/ whose Monarchy dured about. 200. years. Now whether this Ram was figure to any of our present christian realms/ let the diligent observers of times states and realms look and they can espy it: whiles we treat and talk of the Goat/ that is of Alexander king of the greeks.  
Here the Goat/ as afore the leopard signify the same king/ even great Alexander. 
The Go te is Alexander.  The nature of these two beasts agree well with the properties of the kings of Grece. The Goat may well climb and skip. The dukes of the Grekis were 
The panther is the same.  valeant both in counsels and in their business decreed swiftly to be performed. In counsel giving/ in delibering/ in decerning 
A goat is a stin king lechero●se beast.  things delybered/ in things decreed speedily to be finisshed/ in espying an apt occasion/ who were more ingenio●se and clearer witted than Philip and Alexander: But as the Leopards or spotted pantheres/ albeit they hunteoute all beasts and fear no dart nor spear (for they smite them of with their swiftness) yet with wine are they made drunken/ & then after their lusts one leaping the other made weary, are they taken. Even so the kings Philip and Alexander overcoming all and nothing fearing/ they were so overcomen of wine and lechery that the one was destroyed of voluptuousness/ and drunkenness killed the t'other. The leopards be desirous of wine/ and therefore there hunters powerforth wine nigh their haunted places/ and a certain space of/ they set down the hole great vessel full of mine/ the savour whereof drawth the panthers or leopards (for both be one save the pardus is the male and the panther the female) out of their dens/ which when they have all drunken out and be made drunken/ they play their lusts together/ so that at last they made weary, fall down to sleep. And then come the armed honters and take them. Even so have there been many valeant/ prudent princes/ but in conclusion by lustis/ intemperance and drunkenness they perished destroyed wretchedly. As were Philip and Alexander/ and after them Demetriu● and the later Philip/ which thing hath happened to many men sense/ & it chanceth yet to many. Noble valeant princes fortunate in all their affayers/ wars/ & victories never shrinking nor flying back/ have there been/ which at last have been cowerdly broken & casten down of their own lusts & have had a miserable traguses end/ their nature before clean changed/ and themselves deformed and destroyed in their own filthy drunken lecherose lustis.  
Also let us see the description of the 
The description of Grece  land/ for that this Goat came from the west upon the face of all the earth and attained or lyted not upon the earth. Which signifieth Ale vander coming forth from Grece to invade estewarde & then sowthwarde & at ●ast northward in short space subdued all the world unto him. To not touch nor light upon the earth it is said/ because he beginning in his twenty year/ did in a manner fly over all the world & was made the emperor of all the world in the xxxii. year of his age/ wherein he died not for age nor in victory but with voluptuousness and wine was he oppressed. Wherefore that prominent great horn of the Goat in his most strength broken of/ signifieth the mighty power of great Alexander smitten down in his chief flowers. Whether there be yet any such Gotis/ let their fortune declare them/ & the clear eyed observe it. But whom did he so smite with his horne● verily even the ram before the flood. For as in floudis one sourge soupeth up & devoureth another/ 
An apt similitude.  even so one of these kingdoms devoured up another/ the later swellowd up the former. And how the Persik kingdom was translated to the Grekis/ and the Greek empire of Alexander divided into the Macedonyk/ Syriac/ Asiatik & Egypt kingdoms (which all/ Daniel by all his words of the Ram and Goat will teach) it is plentuos liar described of Diodoro/ Curtio/ justino. etc. Now to the little horn sprongen up out of these four horns/ that is to say/ of Antiocho Epiphane. 
Of the lyt le horn Antiochus Epiphanes.   
The little horn signifieth Antiochum Epiphanem descending out of the stock of Seleucus holding Syriam after the death of Alexander/ which after this ways came to the kingdom. Out of Seleuco was born Antiochus the great/ which had these iii sons/ Seleucum/ Antiochum Epiphanem/ and Demetrium. And when Antiochus the great warred with the Romans and had left in hostage or pledge Antiochum Epiphanem & Demetrium/ he died in Syria/ ●● left his son Seleucum after him/ no king but a fool/ wherefore Epiphanes knowing of his father's death/ got himself previly from Rome and came into his father's kingdom/ & his unapt brother deud/ he enjoyed the kingdom in the .137. year after Alexander's death/ witness the .1. chapter. of the first of the Maccabees. This Antiochus was of Catalinaris crafty wit. Wherefore daniel here prophesieth that by Antiochum Epiphanem the sowtheste (even the most pleasant land of the jews/ should be skourged and plagued/ which is called z●by in Hebrew for her fertilite/ that is the beauty and flower of all landis even as the jews/ for the true worship of god delivered them by Moses and the prophetis/ are called the beautiful ornaments hoos●es or companies of heaven/ as be the son moan and stars. He skourged the sowth/ when he invaded Egypt making battle against Ptolemy the elder/ his sisters son being king/ and compelled Alexandrian to fly for succour to Ptolemy her younger brother. But how the senators of Rome desired of his brethren expelled false Antiochum out of Egypt by their ambassiadour Popilium/ you shall see it in .34. book of justini/ & partly here after  
How Antiochus skourged and plagued that pleasant desired land/ throw down the stars into the earth and destroyed the 
1. mach. 1 & .2.  holy habitacle/ in the first and ii of Mac cabeiss/ it is so clerrely and cruelly expressed 
Macc. 5. / that I abhor and tremble not only to speak/ but also to write any more of this bloody beast. But right heavy destinies abide them that evil deserve/ which thing I may confirm by the example of Antiochus the very image of antichrist. For when he invaded & destroyed in the east parties (as daniel here prophesieth) and not only from the besiege of Elymaid of Persie/ he was with the great heaviness of his mind repelled and put back/ but also when it was told him his capitain Lysiane with his host to have 〈…〉 fled/ he fill into so great a sickness and thought/ that before his death 
1 mach. 6  he confessed himself therefore so grievously to be plagued and so compelled to die/ because he had so spoiled and destroyed the temple of jerusalem and so cruelly skourged the jews. For it was not enough for him thus to persecute the jews and subvert all their laws/ holy rites and godly ceremonies and sacrifices instituted of God/ but he would arrogantly blaspheme god himself/ suppress his truth with all his divine sacred ordinances. yea and he prospered in his mischief. This much be said for the preface of the prophecy. Now hear the interpreter.   

☞ And I heard an holy one speak 
Text.  saying unto a certain marvelous excellent one. How long shall this vision of the daily perpetual sacrifice and of the blasphemose sin which is the cause of this devastation and destruction endure/ that both the holy sacred temple with all her sacrifices and the jews shallbe thus trodden down? And he answered me. Aftir two thousand and. 300. days which 
Which is 6. years▪ 3. month & 20 days  contain the day and night/ shall the holy temple be restored to the just and lawful use. And whylis I daniel beheld the vision desirous to know it/ lo there srode before me one like a man. And I heard with in the flood eule the voice of a man crying out saying: Gabriel/ teach this man this vision. Then he came nye● the place where I stood/ whose coming so nigh me/ made me so afraid/ that I fyldowne flat one my face. And he said unto me: Attend and perceive thou son of man. For this vision shallbe fulfilled in the last time (or in the end of the captivity.) And whiles Gabriel thus spoke with me I fylldowne grovelinge as one had been overcomen with great sleap. And he touching me/ lifted me up again into my standing. And then he said: Behold/ I shall teach the what thing shall come when 
wrath is the captivity of Babylon & of antiochus  this wrath is finisshed/ for it shall have an end at the time prefixed.  
Daniel calleth the interpreter of the vision/ a marvelous excellent one. As I● say calleth cryst a marvelous one/ a counsellor/ etc. 
I say. 9 Gabriel that strength of god.  Here therefore he asketh this marvelous one which was christ appearing like the angel Gabriel (so called for his marvelous excellent strength) how long the people of god should be so skourged and persecuted of Antiochus/ which was the figure of our Anticrysten Antioches and little horn crept up in the Roman impery/ and so consequently what afflictions hung over the churches of christ to the world's end/ for it is manifest that whatsoever the angel told before of the heavy afflictions of the jews/ the same be now verified and done upon the church of the gentiles/ which things sith they be passed/ it is no doubt/ but the rest of the vision is in fulfilling now/ and shallbe 
christ is the marvelous one.  every day fulfyssed upon us till christ become to judgement. This marvelous one whose name is hidden/ is christ jesus the son of god/ which ever from the beginning hath been present with the godly as he now is present and shallbe/ unto the 
Mat. 28.  worldis end. For the kingdom of christ is cryst himself present with his word and spirit counfortinge us/ certifyinge us of the casamities to come/ hearing us calling upon him/ governing our thoughts words and works by angels/ so that death trodden down we might have life eternal. This is my covenant with 
I say. 59  them (saith the lord) My spirit which is in thee/ and my words which I have put into thy mouth shall not go fro thy mouth/ nor from the mouth of thy seed whylis the world stand. For where two or. iii be gathered together in my name/ I am in the middis of them. For because therefore that under Antioch the church should be so miserably 〈◊〉 and torn/ and Gabriel the favourer of the church asked howlonge that calamity should endure/ therefore christ answereth. 2000 and 300. days/ that is. 6. years 3. months and. 20. days/ that the godly readers of daniel might have comfort in that persecution/ and be assewered Antiochus that blast of the devil/ be yend that time to rage no farther. For even so came it to pass as the books of the Maccabees testify For it may be showed/ the image of Ioui● olympii to be set up in the temple in the year 
1 maca. 7  145 after the death of asexander that month of November & then was Nicanor overcomen and slain in the year 151 in february 
Adar.  called adar unto the which add december januarie and february with the odd days and thou haste the just number. And in that he says/ the morning & evening/ he understandeth the natural day as it was first created containing the night and day together.  
I should in the beginning have told you the occasion of the calamity: but it cometh 
Chap. 1.  not out of season what so ever profitteth. Wherefore as it is clear in the 1 book of the Maccabe God to have had fore seen 
1 maca. 2  by. 137. years/ Antioch to be the scourg of the jews and the author of their afflictions for the sins of the people: even so is it play ●e in the 2 chap, God also to have had seen before, the end of Antioches' pestilence/ to be Matathiam and the Maccabe is So that there is nothing done upon earth but god knoweth it before: neither willeth he us any thing to know before but that ●heafore says and telleth it us to come Wherefore let us namely comfort owrselues in this/ that our marvelous one/ christ here says unto gabriel the man of god/ bidding him to expown the vision to dani ●●so desirous to know it what it might signify/ for because it pertaineth to the last days. For it signifieth christ/ unto all men desyering to understand prophecies/ ever to send some that will teach high that is so minded towerds God as was daniel affected towerds cryst & his angel when this vision should be declared. Neither signifieth it else/ daniel to be conserved by his word to be liftedup and refreshed of the angel/ then christ by his angels the ministers of his word to this intent to animate the timerouse and to strengthen the weak that they should with the prophetis words showing christ the saviour, refresh and confirm the church pressed under the cross. Wherefore let us give thanks to christ/ for that he never sleepeth whilis his church is in persecution but is ever awake to deliver us in his name calling upon our father/ which is confirmed by the example of the Macabeiss. 
Text.    

The ram which thou sawest with two horns is the kings of Mede and Persie. And the rough hearye goat is the king of the greeks. And the great horn betwixt his eyes is the first king, which broken/ there stood up. 4. in his place/ which a● the 4 kingdoms to ryseup out of the same nation but none of them like him in strength. And in the end of these kingdoms when sin and iniquity shall prevail/ there shall standup a king/ shameless and subtile. This king shallbe mighty s●rong/ but not by his own power. And he shall woundrefully waste and destroy and shall prosper mighty in his acts. He shall make away and destroy great & mighty men/ yea and the faithful good people to. And by his crafty subtlety he shall expede his affairs properously thorough deceits. He shall in his own consaight take great enterprises upon him & be magnified. And himself strengthened with great riches shall destroy many men. Also he shall resist the most high 
Antioch the figure of our anticrystes.  prince of all/ and then with out manis hands shall he be alto broken.  
Now is the vision declared to Daniel by the angel/ at the commandment of the son of god. But certainly it is said and prophesied of our present anticrists both spiritual and seculare playing antioches part even this day. For that anticriste Antiochus over the jews prefigured our anticrystes in the end of the world over the gentiles. The occasion of the destruction of kingdom by Antioch and anticrists/ are the obominable sins of the people & of their emperowrs & princes. For as before Christ's first coming/ for the sins of the jews God steredup 
2 maca 5  Antioch to scourge them/ even so now for the contempt of the gospel/ god before the second coming of christ hath steredup our antichristian Antioches as cruelly to 
2 these. 2. The sins of the world are the causes of anticrist.  persecute the crystianes as ever did Antiochus the jews. For where the text saith: when sin and wickedness is prevailed and hath the overhand/ what else followeth then the contempt of the word and the sins of the people/ to be the very causes of both these scourges/ that is to say both of the jews Antioch and of the christian Anticristes? Albeit by antichrist/ be taken all that resist and persecute Christ's word: a● joan said in his time to be many Antichrist'S. But because this prophecy soundeth to be spoken of the kigdom of Antioch that is of antichrist, neither be there any kingdoms under the son 
Gog & Magog  more contrary to christ/ then Gog and Magog/ that is to weit the Mahumeti h●ast and the false prophet of rome with his 10 seculare horns: with weeping tears trwly (says Doctor joan Draconites) 
The difference of the Turks & popis  do I tremble and quake to speak it▪ That under the name of anticrist/ must be taken the Turquis kingdom gotten by sword and violence & the popis kingdom 
kingdom.  constituted by fraud and superstition. 

Antiochus' compared with antichrist:  by Draconites. 
Daniel gods painter would by the description 
Antishameles face.  of Antioch/ prefigure unto us the manners of antichrist. First of his unshamefaced face for that he was & is the most impudent despiser of god and the fiercest bold beast to persecute and to be contrary to his word as be the two sons of antioch this day/ the turk & the Rome bishop with his horns/ the most shameless pestilent persecutors and condempners of the gospel of god/ for arrogantly dare they do what they list contrary to gods wil Of his fraud is he described. for as that subtle fraudelent fox Antiochus 
his frauds.  craftily circumvented egipte & judeam/ even so be the false turk and his subtile serpent the pope the two crafty merchants with their false feigned words & devilish doctrine to pervert all men not of their own power/ but of other menis. For Antiochus was so mighty over 
of other menis power.  Iud●am/ by the falsehood and unfaithfulness of the bishops of the jews and by the vain levity of the people as it is red in the Maccabees. And even so these two brethren (albeit unlike inprofession) the turk and the pope/ got and constituted their kingdoms by other men is power and might. The turk at first by the mighty frauds of mahumete, and the pope by the power of emperowrs bishops cardinals kings and his own subtile superstitious hypocrisy and choose holiness.  
And now therefore shall you note that by the counsel & mischief of the bishops Anticristis seat shallbe translated and tossed from the ecclesiastic cheier of Rome unto the secular emperowrs and king is trones as the story figured in that secular and anticriste Antiochus/ which was out of the stoke of the emperor of the grekis called Seleucus and held the kingdom of Sire And begun to reign in the 137. year after the death of Alexander/ as witnesseth the first book of the Maccabe. This hath ever been seen in all stories. That the emperowrs and kings will attemper bend and bow all religions and beliefs unto their own profit and pleasures. As when Antiochus knew the jews for their religion and faith not gladly to suffer any heathen king to be their governor/ he first studied how he might destroy their faith and subvert their religion and so to become their king. For he judged all religions besides his own to be va●n and false/ which being in this proud temerarious judgement conceiving of himself to have authority to change menis faith and gods religion/ fill into many carnal lusts, filthiness, ambition, and into allkynd of grievous crimes casten up of god to fight boldly against god himself even to bring judeam into bondage and to abolish all the old doctrine of the prophets unto the which his proud purpose, the ungodly wickedness of the bishops ministered diligently this occasion. For when the godly man Onias was bishop of the jews/ his brother jason went to 
Onias. jason.  Antiochus in the beginning of his reign and gave him money to destroy his brother Onias and to give him the bysshoprik. And by a like fraud there came the third man Menelaus and ●he pluk● the bisshoprik from jason/ which bishops brought in the greek profane filtheis open plays into the cite of jerusalem to do antioch pleasure/ they trod under fo●e & contemned gods law and conformed themselves unto the most filthy courtly profane fashions of Antiochus drowned in all excess, pride, delicate and soft syving and in all the heathen manners. after this/ was menelaus slain/ whom the bishop Alcimus succeeded which was also a pestilent enemy to the Maccabees. These obominable crimes of the bishops were the seadis of all the miseries & calalamitises of that time/ as they be now.  
Now return we to the comparison of antiochus 
anticrist described of his va●●acion.  with Anticrist describing him of his incredible destruction. Which how he destroyed the people of god/ as we cannot read it without great dolour written in the Maccabees/ even so not without weeping tears do all christian men now feel it how the cursed turk abolissheth the divine scriptures/ and the romish bishop (the lord god renyed which hath bought us) bringeth in his damnable fectis as peter 
antiochus was fortunate. 2 Macca be. 5.  witnesseth. Now see what good success and fortune he had in his mischief: which prosperity therein god gave him to scourge the people for their sins. And out of the same spring and well it is clear that the prosperous success of the turk and of the pope floweth/ as Paul witnesseth/ affirming god to give them effectuous errors & strong illusions to believe lies. He is also described of his oppression 
antiochus the oppressor of great & good men.  of great men and of the holymen. But wherefore permitteth god him so to do● verily because he hateth sin whose gravity we see not/ & will mortify us ●● the cross: neither was the world at any time worthei to have any holy man long to devil in it. Wherefore this serpentin sea● Antiochus must nediss/ to his pain/ feel the mighty faithful of the church/ by their faith and prayers to be stronger than all the emperowrs pope's kings devils & deaths. An example have you of those 7 brethren with their mother. What marvel then is it/ if these two hand is of anticrist 
2 maca 7  the pope and the turk persecute, destroy, and kill the mighty preachers & holy faithful of the church? See yet the success of 
antiochus was deceitful & proud.  his deceitis and fraudis and behold his pride therein. Because Antiochus Mahumete & the popeses so good success of their false learning and fraudis wherewith they and their bishops doctors and false apostles bewitch & inflame the emperowrs kings and their mighty magistrates of the world to persecute the congregations of god/ they be extolled in themselves & are become so great contempners of god & his word as the 10 and 73 psalms describe them. Also he destroith many with 
antiochus destroeth with gifts.  his great benefices and promotions. For many men be not only by his prosperose success deceived supposing it to be divine and perpetual/ but also because they be bownden to him by gifts and benefits/ they be as it were fishes taken with a sweet beyght. For so did Antiochu● craftily retraine in office these bishops jason menelaum Alcimum & such other with his benefits & bisshopriks as long as he listed. And do not the pope/ yet a greater friend to the turk than were then the bishops to Antiochus/ agreter friend I say of the turk then of any faithful preacher/ bind emperowrs and kings the patrons of his wicked kingdom unto him with large gifts divine titles commodities riches dignities and plesurs retained and kaught as fishes with the beight? Of his blasphemy. 
antiochus a blasphemer.  To resist the prince of princes/ is to be extolled above every thing that is called god/ that is to weit with his human traditions acts articles and sword to oppress the professors of the gospel. judge thou after the scriptures and thou shalt see no difference betwixt Antiochum/ and his successors the turk & the pope/ sane they were not all in one time/ but know one/ & thou knowest all for they 
The end of antiochus.  be so like as one ●g to another. At last Daniel describeth him of his departing. For the workman is worthei his reward. As before christ is first coming/ Antiochus not touched with manis hand but with the hand of god/ therefore died with alto late repentance because he so cruelly destroyed the people of god and their temple/ 
1 mach. 6  even so before Christ's second coming/ this wicked forlorn child shallbe revealed and with the breath of the lords mouth destroyed: that is/ the errors of anticrist the 
2. these. 2.  pope and his kings and emperowrs shallbe disclosed and reprehended by the doctrine of the law and gospel/ so that all the holy faithful shall abhor them and fall from them, non to cleave to them but the dampened wretches. Paul confirming the same/ saing. They shallbe all condemned which believe not the truth but delight in unright wysnes. Hitherto have we compared Antiochum with antichrist. And now albeit the lord in this our time skourgeth vehemently the kingdoms of antichrist with the gospel/ yet shall not his kingdoms altogether fall before his lust judgement/ as Paul affirmeth saing. He shall destroy him with his clear and bright coming. And in the Apocal. The false prophet shallbe cast into the dovouring bottomless pit. Whoso therefore is wise let him avoid out of babylon/ that is let him fall from antichrist. Netherfore fear let us not forsake the profession of the gospel/ for the persecution of the anticrists. For better is it for crists sake to die then with anticrist to lya● unto the end.    
Now return to the description of our antichristian Antioches in the text where be many particles having very heavy & terrible significations or tokens to come over them/ which every diligent reader by himself may consider if he behold our present days.   

The truth (says Daniel) shallbe 
the text & 12 verse.  trodden under foot upon the earth.  
For now we see the bishops and their sworn secular sort to defend against their own consciences the most manifest crimes impieties and all abomination/ as be their ungodly abuses of sses/ plain idolatry/ worshipping of dead seiants/ stocks & stones/ wifeless unchaste chastity whoredom and all manner prodigious lecheries. Wherefore it is plain that they mok and blaspheme the verity/ even christ and his rightwismaking and tread down the truth under their sinful feet. Of these both secular & spiritual anticrists thus says the text.   

There shall stondup a bold unshamefaced king even the very blasphemose arrogant cotempner of god/ he shall be subtile fraudelent understanding how to satiffye his couetu●se and libidinose lusts.  
This king shall growup and obtain his wicked pleasures/ non sui● viribus/ not by his own power & strength or learning/ but (as did Antiochus rob the temple) by the fraudis of the bishops/ and by the inconstant levity of the people. And above all men's estimation he shall waast and consume infinite riches of his own & other menis. He shall abolish the true worship of god and bring in idolatry causing it to be spread over all: he shall nosel his people with heathen rytis and ceremonies.  
And he shall have great success & fortune. He shall slay many godly men/ and win many men with great gifts/ rich byshopriks and benefices and fair promises/ whom when he hath taken with his beastly belly beightis/ he shall retain them in service to augment his profits & to satisfy his lusts and pleasures in increasing his riches dignities titles and his own carnal affectis.   

But atlast without handis shall be 
Text.  be destroyed.  
Antiochus was not slain of the jews/ 
The end of An tiochus.  but ●s he prepared himself unto a new betail/ being at home fill down out of an high place and hurt himself unto death as writ some writers. And this hevyechaunce was because he saw his own people and all other nations fall from him which hated him for his cruelty and despised him for his beasily living. For he which should have been grave sober and sad would dance and dally among mommers and maskers in open taverns & stews. He would drink drunken among whores in every common house and skater money in the s●rcates/ so that of many men/ he was no more called Epiphanes noble and clear but epimanis that is to say/ mad or out of his mind.  
Now confer me the image of Antiochus unto our seclare emperors/ kings pope's and bishop's/ which studeing to rai gne above all in all wealthy pleasures/ contend to destroy those princes which would receive the gospel: and they s●inge all powers both rulers and people chiefly to be held with superstition/ luere and profits/ craftily therefore they devise and invent worshippings and services which they know men will wonder at/ and soon delight therein/ and menis mids much to be moved at these their prodigiose praises and apparent devotions with admirations in their▪ sses thereby to merit almaner goodness as victories advantages and prosperose success/ luere & good fortune in all their affairs. And because the wyked soul cannot wait for help from God only/ therefore it seeketh many Gods and such as they think willbe soon pleased. And for this cause is the worship and invocation of dead saints very desyerose and accepted/ soon persuaded unto ignorant men. after this begun the churches to be thrustfull of saints images whereof there followed the most fierce madness in gadding and running to commit idolatry. By this wild woodness was the doctrine of the rightwysemaking by faith and the true religion utterly extincted and the superstitious traditions of men received/ with filthy vows and sinful sole living/ difference of meatis of habits and such like monstrose monkery brought into the church. And in these madnesses to be invented they used serpentine subtlety and bold arrogant audacity. For it is a very arrogant act (the word of god despised) to institute new worshippings or new doctrines against gods commandment or without his express word. And a subtile deceit is it to study by what engines menis mids might be trapped & snarled/ & what nets might be bend and laid to augment their Anticrysten power lucre and lustis. Wherefore by little and little as the riches of the popis kingdom increased even so shall the riches/ dominion and sinful pleasures grow up and increase in certain seculare kingdoms and in the Turks to/ succeeding the romish beast in like or in crueler impiety & persecution/ wherefore they that be yet sworn to the Romesh whore/ or to any secular son of perdition/ they be retained partly by superstition & partly with the great benefits and profits they possess or be in hope to receive of these two rich beasts. For hitherto pertain the words of Daniel saing.   

His innumerable riches with his 
Text.  apparent prosperity shall deceive and slay many.  
That is to say. Both these Anticrysten estates shall provoke many to siewe to them for promociō● and dignities which being once retained/ and they once masshed/ & morteused in their courtesy palaces/ fetered with riches/ limed with glory and dignities/ glittering in their own conceited reverence and honour/ then be they captived of antichrist sworn to his miserable & damnable service as you see it this days. And as the spiritual Anticrystis kingdom is not gotten nor defended by their own strength/ but partly by the superstition of emperors and king's/ even so be the seculare Anticrystis ho●pen by the spiritual counsels and convocations of their bishops unto their Anticrysten exaltation & authority above god. And all because ungodly men gladly desire & defend these their own so great profitis. As you see now how fiercely the nobility fighteth to retain in their handis/ collegis abbeys chauntres/ bisshoprykes benefices/ etc. for their own profit. And again/ the kings defend the pomp and pride of their bishops that they might the gloriouslier serve them in their courts and legacies/ and might have their hawles the gorgiouslier haunted and furnesshed with such monstrose miters and crooked crosses. And therefore saith daniel.   

☞ He shall grow and that not by his own power and might. 
Text.   
For the one anticrysten belybeast shall klaw the tother back one promoving the t'other. And yet in conclusion/ the one shallbe 
Nota.  the destruction of the t'other. As did that bishop Menelaius bringin and provoked Antiochus so to rob the temple setting before him so many rich proyes and jewels and also the kingdom of the. jews'/ so cruel a slaughter of innocents made upon the resisters of their wickedness. And Antiochus again made Menelaius a secular armed man with a great host having authority over the jews/ even as now by the counsel and provocation of the bishops to retain s●y●● their papistry shall certain seculare magistrates take their pleasures over the church goodis/ (the very ecclesiasti offices and true ministrations of the word neglected and despised.) Also the seculare sort considering 
☞  the bishops compelled kindness/ to serve them again in their turn/ shall give them a company of armed men/ at their desires to excercise cruelty to persecute the gospel and to press down crystis religion with their seculare sword and to maintain the popis poisoned doctrine/ yea and that against their own consciences. For albeit many princes approve not their idols and tyranny of the clergy/ yet for their sakis they execute horrible cruelty. And in the mean time they rejoice & smy●e on themselves with smooth countenances/ feigning this damnable excuse. That they must defend the authority of the church. Also where daniel saith.   

That deceit and fraud shall prospero in their handis. 
Text.   
It hath a large sense. First it signifieth their falsely invented doctrines with gliteringe hypocrisy commended of the world/ besides this/ it signifieth the other crafty deceitful bondis whereby the spiritualty hath bound the kings and emprours to them/ or have minisshed their powers plucking to themselves the seclare possessions and their authority. And again it signifieth the fraud of the secular princes in plucking the riches & possessions of the spiritualty into their own handis under some honest colour of reformation of the church/ abolishment of abuses heresies and schisms/ or by promising to defend their false faith & false religion. And now they both with a woundrefull craft and wily driftiss/ fain a fresh and paintforth (I cannot tell what) certain great abuses and heresies/ with perels to after the old usages/ to make any innovations/ or to abolish the ancient decent rites and laudable ceremonies or comely customs in the church/ or suddenly to set of the wont and old received holy holy divine services. And by these crafty persuasions they incense emperors & kings craftily/ to persecute and slay cruelly the professors and preachers of gods word/ as have the pope and his clergy laboured these. 9 years to bring the emperor upon the Germans for receiving the gospel/ but the Turks sudden incursions ever at those times letted him and them both. All these things daniel understandeth 
D●lus.  by this word Dolus/ which is crafty deceit or subtile guile and fraud. At last he saith: That both these anticrystes thus tossing the ball betwixt them/ one klawing the tother back.   

They shall be destroyed without 
Text.  handis.  
Whereby he signifieth that before crystis last coming/ the gospel shallbe preached & setforth openly/ which shall without weapens and human power/ smytedowne both these anticrystes false auctorites and strength of both these estatis. As in the chapter following he saith: That the wise and learned among the people shall teach many men to beware and avoid Anticryst/ but these shallbe smitten down with sword for their good doctrine. And then/ saith Paul/ shall that wyked 
2. thes. 2.  ungodly child be revealed/ whom the lord shall destroy and slay with the breath of his mouth/ signifying to come/ that Anticrystis errors and false doctrine shallbe reprehended/ and confuted before the general judgement/ even as the grey morning goeth before the son uprising. Here is it clear that this prophecy is now verified and pertaineth to this our time/ wherein the gospel is now so purely and so universally by gods infallible providence publisshed both by books and preachers over all the world/ as Daniel and Paul declared it. That in these last days shall be great battle and strife/ and much contention against these Antichrist'S doctrine/ themselves so cruelly defending it fighting against god & his holy word. Wherefore here now let both the parties look well upon themselves/ that is both spiritual and seculare/ and contemn not the monition of the holy ghost.  
The name of the church holdeth back 
The name of the church.  many men/ that they be not against these bishops and their seculare imps. But the holy ghost in daniel and Paul/ cl●rely witnesseth/ that kingdom (whether it be spiritual or seculare/ Turk or Mahumet) which defendeth idolatry and sleyeth the godly/ not to be the church/ but a faction & a sinful sect rejected of god. And therefore Daniel exhorteth almen to forsake this Anticrysten church/ as crieth the angel in the Apocalypse saying. Get you forth avoid and fly out of Babylon. Agene/ he comforteth the godly which reb●ke and refute their errors certified themselves to have the commandment of God for them/ and in so ●ebukinge the ungodly/ they ●e sewer to please god/ all god their study to be accepted of god/ and that god defendeth his own church/ as says daniel plainly. The learned in the people shall teach many and they shall fall etc. nevertheless he promises the very true church to continue and abide farm and fast albeit many of them be slain for the trwthe/ for thus he says.   

The people which know their god shall have the victory etc. 
Text.   
Let us therefore not be afraid to steke to the profession of the true doctrine/ neither let our minds be hurt nor disquieted although our adversaries cry neverso loud calling us seditious/ heretics/ lutherans/ zwinglians sacramentaries etc. incensing and stering up both emperowrs & kings with the turk to/ to kill us most cruelly. But yet shall not these two hole kingdoms/ the seclar and spiritual anticrystiss fall quite away before the last day/ but some part in either of them shall abide whom christ shall destroy at his coming. The same signifieth the Apocalypse speaking of the false prophet to be cas●e into the devouring bottomless stinking pit of hell. 
joan o● cosampa di●●. 1. jod. 2.   
Now yese antichrist to be one and many in succcession/ whether they be ecclesiastics or seculare/ turk or Mahumete/ even siche as be go forth of us (says joan) & were never of our sort/ sitting (as says paul) in the place of God blaspheming the name of god and persecuting his church/ you may therefore compare our Antichrist'S to Antiochus in every one of his wi●ed deadis and bloody persecution of god's people/ in robbing and destroing the temple of God/ and they that be deceived of him are seduced worthily for their sins. For this is the most grievous plague/ even to be castenup of god to obey and believe false doctrine/ and therefore saith Paul/ 
2 thes. 2.  shall god sand or cast them up into the most strong illusions to believe lies that all shuldbe dampened which have not believed the truth/ but have approved and consented to unrightwiseness. This antichrist (says Paul) shall work his frauds in them that be forlorn because they received not the love of the truth whereby they might have been saved. There are this day jasons Alcimus and M●nelai●sses betrayers traditours simoniaks sent us, ●uē the children of this world/ very blood thirsters and whore mongers which for the true worship of god bring in idolatry/ advoutry, despising faith and love in which god is chiefly worshipped/ out of these monsters there brekein upon us tyrantis exe cutting their tyranny above measure with out pity which may not hear the glory and word of god spoken of. These, these are the very rank cheiftains of all heretics/ bold/ arrogant and unshamefaced/ these are not ashamed to lie openly in pulpits/ neither be they ashamed what and how great open crimes or mischief so ever they commit. These men had leifer all the world to be overthrow than they would once cease and goba● or recant their openly preached errors and sinfulness.   

☞ These men understand problems. 
Text.  They be the most wily sophisters & subtile serpents to sting with their tails whiles they flatter with their tongues and if this venomose dart pierce not/ then use they violence and power. They can a false gloze & pervert the plaint yis of the clear scriptures and make them to serve their own sinful affectis & to seem to agreed with their false religion/ their articles/ and faith/ then borrow they the seculare sword with violence compelling men to believe & follow them cruelly dampninge many a soul. Look upon the multitude of their seemly sinful ceremonies/ illaudable Romissh rites troublose traditions. And again behold with how few single pure and easy institutions christ orned and not onered his church. Godliness is turned with these Antichrist'S into lucre and all vertew into vice. They wrest the word to serve their affections. The sacraments they have made their money nets: their prayers without mind/ their fasting without abstinence: their vicious vows without chastity/ & their almose without all mercy & pity. Their service and worship without hope faith and fear. And even the lords souper how far have they brought it from the first institution of christ▪ verily so far/ that even the very true name and use thereof be clean lost, making thereof a misgye mask or ●sse & a sinful sold sacrifice/ which when men would restore to the first purity/ then they cry & complain that men would take away from the church Iuge sacrificium/ that is their common continual ●●ke●. Then they slander gods word and his church with heresy/ then are men sacramentaries. And here, here is 
Mat. 24.  that great destruction whereof daniel and christ speaketh/ even the casting down of the son moan & stars of heaven/ that is of the word/ of the gospel/ and light/ and of the true preachers which be the stars and light of the world. But who may empress the unshamefaced arrogant boldness and serpentine frauds of antichrist? He is the most crafty deceiver & perrellice ypocryte sewed and blown together of all lies falsehood and guile. Thou seest over him simple sheep's clotheses/ but under them there lurketh a wily wolf/ the riches of his church he calleth Peter's patrimony▪ crystis possession, and spiritu tuall goodis/ but neither poor peter nor naked christ shallbe partakers of them: Thou hearest them called bishops and pastors but they feed themselves/ & poison other men/ and watch for their own advantage. They be called doctors and yet with out all godly doctrine. They boast their holy orders/ and all is confusion among themselves without all good order. They be ghostly fathers and yet are they merciless murderers of their own children. Thou hearest of their chastity/ but all the world woundereth of their prodigious adultery. So that no tongue may express their filtheis abominable lechery and their open 
Hitherto joan ecolampadius.  crimes with their bloody bocherye. But let the son of perdition perish/ & absolve we the chapter/ the angel yet spe king with daniel/ saying.   

But the vision of the said evening 
Text.  and morning is the truth. And seal thou up the vision for after a long time it shallbe fulfilled. And I Daniel was troubled & say sick certain days but after that I was amended/ I rose and procured the king's business. But I mused much of this vision/ which noman could understand.  
The natural day continuing from none to none/ containeth the evening & morning so that the 2300 days containing 6 year and an half/ was trwthe/ for so long did Antiochus persecute and plague gods people in the end of the third & macedoni▪ monarchy. The persecution dured not a full hebdomade and the temple 
An hebdoma. is 7. years.  was profaned by half an hebdoma/ that is 3 year and an half/ certifying us that the transitory and momentany lightness of our affliction/ bringeth forth above measure the everlasting weight of glory unto us whiles in hope we behold not the 
2 Cor. 4.  things seen but the things which be not yet seen. Neither shall our god suffer us to be tempted & persecuted above our weakness. Wherefore the son of god would by this confirmation comfort not only daniel and his people but also the choose which 
1 Cor. 10.  should live them in the time of that antichrist Antiochus/ and us also which yet live in our anticristes days. And where he biddeth him seal up or close up the vision/ he willeth thereby none in the mean time to understand and remember it but the choose of god. And after that it should be fulfilled/ then of all men to be felt and known to some men's pains. for many men lining yet in great wealth ease and security will never be monished till the flood suddenly overwhelm them. Daniel was therefore boden to seal it up from such wealthy sorowl●●●e persons yet living in ungodly security: but to his disciples christ said 
Luke 8.  unto you is it given to know the secretis of god/ and not to ●other/ to whom I will speak in dark parables. Daniel doubtless understood all this vision better than any interpreter that yet expowneth it besides the angel. But as he pressed Paul 
2. Cor. 12  so did he refrain daniel lest by the great excellency of so high a revelation he should have been puffed up. And therefore was he made sick lest he should have been extolled by such high secret visions. after the vision and his sickness he went about the kings business/ would god all counsellors 
What king's coū●●●●●rs should do  of kings were first thus comoned with of christ/ had seen such visions and kn●w the interpretations and were so handled as was Daniel cre they took kings and emperowrs businesses in hand▪ daniel mused of this vision/ but noman could declare it to him. To all them therefore (saith christ) that have a desire & study to know Gods will/ it shallbe given them/ but to them that have not/ it shallbe taken from them. Some expositors think this vision therefore to be hidden/ and sealled up for the time/ jest the jews hearing thereof and knowing themselves to suffer yet more so grievous calamities and plagues in jerusalem/ they would have tarried rather still in Babylon & never have made haast homeward Our saviour christ jesus which taught Daniel to understand all these visions he might so teach us daniels brethren/ that we might thorough him live everlasting with daniel in heaven with god the father and the holy ghost. So be it.  
Unto daniel praying for the remission 
The argument of the. ix chapter.  of his and the people's sins and for the return of the people into their own country/ it is showed plainly them to return home again/ to restaure their city and temple/ which done/ within. 490. years/ Messiah to be born which should perform all things prophesied in the law and prophetis. Who by the most horrible sins of the jews slain/ the Romans should destroy utterly all jewry with their common weal. A like matter find you not in all the scriptures. In the. 8. chap. you have seen how grievous afflictions should come over the jews by Antiochus and their own bishops in the third monarchy. Now shall you see what horrible calamities followed in the. iiii. and last Monarchy/ even the most cruel destruction that ever was of the jews/ & what grievous persecutions our Anticrystes under this last monarchy shall exercise to the end of the world. For in this last monarchy it was prophesied christ to be born and crucified/ whose death and persecution both of his own body of his members and of his almighty saving word/ because it is the most horrible blasphemy and grevousest crime/ it requireth the most heavy plague and most merciless bloody destruction. Now therefore awake you persewers of christ and his word/ life up your heavy headis/ & repent/ be you converted to god/ for the axe of his wrath is now bend at the tree rote/ the sword is drawn and forth stretched to smite down the wyked persewers of his word.    

☞ In the first year of Darii the son 
Text.  of Ahasueri born out of the Medis/ reigning 
The. 9 chapter.  over the Chaldeis. In the first year (I say) of his reign/ I Daniel perceived in the bokis the number of the years now fulfilled of the which the lord spoke by jeremy the prophet/ that jerusalem 
jere. 22. &. 29.  should lie waast. 70. years. Wherefore I turned unto my lord god with my supplication and prayers using them in abstinence sak and ashes.  
Cyrus' king of the Perseus'/ and Darius 
The kings of the Persike & Medis monarchy.  the son of Astyagis were the first kings of the second Monarchy called the Persians' and Medis. This Darius reigned but two year with Cyrus and is not that Darius here mentioned the son of Ahasueri. Cyrus was called far of/ to 
Cyrus'/ Darius/ Cambyses.  defend his costs from the Scythians there warring. vi. years/ and left his son Cambyses to reign in his stead at home in the land of Persie/ Cyrus was slain of the Scythians as writeth Herodotus/ after whom his cruel son Cambyses reigned scant one year/ of this Darius that first reigned with Cyrus there is mention in dani. 5. and. 6. For it was he that suffered Daniel to be casten to the lions. after Cambyses death (for that he was wyked and forbade the building of the temple and return of the jews which all his father Cyrus commanded) the posterity 
Magi.  of the kings of the Medis was extinct, Cambyses dying without issue. Then the Magi/ which were the priests did set up one of their faction to rule the empire: but he was son put down and slain. Then was the second Darius 
Darius' the second.  choose by the neinge of the horse/ which was called Darius Hystaspis/ & of Metasthene called Priscus Artaxerxes/ and Ahassue●us which had to wife queen Esther 
Darius the third called Longimanus / bywhom he had this man called here Darius also/ tonamed Longimanus or Darius Hystaspis his son. Cyrus' reigned. xxii. years/ Cambyses one year/ and Magi one year. Ahasuerus. xx. year/ and thus have you. 44. years from the end of the captivity and of the. 70. years mentioned in jeremy to this first year of Darius Longimane Ahasuerus son. In the which daniel here prayeth remembering the. lxx. years of jere. For all this long while ceased the building of the city and temple and much people of the jews remained still at Babylon and in Persie with Daniel/ Esdra and Neemia● the cause why the most part tarried yet still dispersed among the gentiles was/ for some had their substance among them some saw that the work at home was so foreboden of Cambyses/ that it went not forthward and despeyered of the reedification thereof/ and some did set nought by that goodly land of juda/ but had rather pleasure in the idols of the gentiles then in the true religion of God/ many more causes there were of their so long tarrying. For it was as hard a return from Babylon to judea as was from out of egypt into the same land/ & lengere were they in returning now/ ere they were all brought from Babylon. For they returned/ here now some/ and then some/ as Cyrus permitted them/ the building being foreboden/ and letted all these. 44. years/ unto the second year of this same Darius' Longimane: so horribly hateth god sin. Wherefore daniel now seeing the lxx. years of jeremy past/ and also more then. xl. years to/ and yet the most part of the people there tarrying still and neither temple nor city of jerusalem builded/ he considering the sins of the people to be the cause of this breach and delay/ fill to prayer as you see him inflammed there unto/ at the reading of Ie●emye calling now upon god almighty and the most merciful father of jesus christ our deliverer/ to be made certeiner/ not only of the time of jerusalem to be re●difyed and eyes to be at last utterly destroyed/ but also of the time of the coming of christ into flesh/ which time to know so insily was given to no prophet so long before/ but only to Daniel/ of the which example of Daniel to be followed of all ministers of the word/ we may learn not only by the reading of the prophetis to ask consolation/ but also by the example of the prophetis to ask to be delivered from the curse of the law and to obtain of god the promises in christ. What think you daniel thus turned to god and seeking the lord prayed to obtain and to be put from him? Verily even this that you see following in his prayer/ wherein you may see how he used the difference of the law and gospel. But let us hear Daniel praying.  

☞ In making my prayer unto the lord 
Text.  my God/ I confessed myself saying: 
Daniels prayer.  I beseech the o lord god/ great and to be feared/ keeping covenant and mercy with them that love the and observe thy preceptis hear me. We be sinners and have offended/ we have done ungodly/ and are fallen from thy commandment and go bake from thy laws. We have not herded thy servants the prophets which in thy name taught and spoke to our kings to our ruler's/ to our fathers and to all the people of the land. With thee (o lord) is rightwiseness/ but shame is now unto us/ as thou seist it/ even to us the jews cytisens' of jerusalem/ & Israelits nigh and far of dispersed and scattered of the into all the nations for these sins which we have committed against the. O god/ ours is the shame/ even the shame of our own kings of our rulers and of our fathers because both we and they have sinned against the. But it is thy property/ o lord/ both to have mercy and to forgive us/ for we have forsaken thee/ we have not obeyed the voice of our lord god to live after his law setforth before us by his servants the prophets. For all Israel hath transgressed thy law/ yea and hath fallen back from thee/ the● have not obeyed thy voice. Because we have thus sinned/ lo the curse and oath written in the law of Moses thy servant/ are powered forth upon us. He hath paid us in deed with his word which he spoke against us and our judges/ which should have told us the law so that they have brought us into so great calamity/ that under the hole heaven is there not so dealt with any nation as it is now happened to jerusalem. For as it is written in the law of Moses/ even so are all the plagues 
Deu. 27.  and curses casten upon us. Neither called we upon our lord God for grace to go fro and forsake our wickedness and to know thy truth. Wherefore god hath not slept to cast these miserable plagues upon us/ for i●sre is the lord our god in all his works he doth. Ah/ we have not obeyed his voice. Now therefore O lord our God which haste ledforth thy people out of the land of Egypt by thy power so mighty/ & thereby didist get thyself so great a name which yet unto this day thou e●ioyeste. But ●e are the sinners and have lived so ungodly and wykedly. O sorde/ for thy most excellent rightwysemakinge sake let thy wrath go from us/ and thy anger from thy city jerusalem that same thy holy hill and be blown over it. Before our sins and for the wykednesses of our father's jerusalem and thy people are made an ignominious lawghig stok unto our dwellers 
Exo. 15.  round about us. Now therefore (our 
Baruh. 2  god) hear the supplication of thy servant hear his prayers beseeching the to show a merciable countenance upon thy holy temple thus desolated and destroyed/ O ford god show it/ for the lords sake incline thine ear (my god) and hear/ open thine eyes and behold how desolated we be/ and how forsaken is thy city which beareth thy name. For not in our own prayers powered forth before thee▪ do we allege our own rightwiseness/ but thy most rich infinite mercy bring we forth for us. Ah lord/ hear/ lord be merciful and spare us/ lord attend/ help/ and cease not/ my God/ even for thy noun sake do it/ for thy city and thy people are called after thy name.  
O/ how full of humble and fervent affectis is this prayer. Daniel himself was in high favour with the king and in no bondage nor affliction/ but the sorrow that he ●oke was for the calamity of the people/ desolation of the temple/ and neglect of God's worship. And are there not now as great occasions given us to weep and to pray this same prayer? verily if we behold these troubloes last bloody days and the cruel persecution of the crystianes in every land/ the famine/ the murders/ the dearth/ and the true worship of God extincted with idolatry/ in how damnable a state all the world is/ how ripe and rank is all sin and iniquity/ what vanites lies falsehood errors deceit envy rancour theft whoredom pride hippocras reign/ and all truth rightwiseness with faith and love to be exiled/ we would verily confess with Daniel all these plagues and pun●sshemēts to come over us worthily for o●●e own grievous and manifold sins. But what do our uvea bishops and prelates which should in this 〈…〉 play daniels' part with prayers? They persecute & sow forth all the seads of all these calamities & mischief. Ah lord that this our age is thus destitute of Daniel. Send us o lord some daniels for Christ's sake. But to the payer.  
This place standeth of prayer and repentance flowing forth out of the knowledge of the law and gospel. For as doth all the scripture/ so doth this prayer breath forth here & there the law and gospel. 
Repentance.  Wherefore because repentance or contrition the mother of prayer bring forth the 
confession.  confession of sins and this confession prayeth to avoid the punisshements/ and 
Faith. prayer.  the pains of sign to be put away/ for that she considereth the comminations of the law/ and prayth for remission according to the promises of the gospel/ let us note which part of the prayer expresseth the law & which the gospel. Daniel beginneth of the confession or praise of the rihtwysenes of god governing the world with his threatenings and promises. For where he calleth god great and terrible he signifieth god by the execution of his threatenings to show himself greater & ferefuller than all his enemies even the brekers of his 10. words. But where he says/ god to keep covenant with them that love him/ he showeth God by the fulfilling of his promises to give a thousand fold more benefits and goodness to the godly than they be able to ask or deserve.  
Daniel remembering the prophecy of jeremy was moved thus to pray/ teaching us/ in trouble to fetch consolation at the promises of god by reading the scriptures/ here be we taught that albeit god had promised to bring them home again/ yet would he us instantly to pray and to ask the same 
God would us to ask both bodily and ghostly benefits.  benefit of himself to th'intent that our faith should be exercised by prayers & invocation/ as says christ/ ask and you shall receive your petitions. Also call upon me in the time of your tribulation & I shall deliver you. He willeth also by this meanis our repentance to increase/ as says zachary. Be you turned to me and I shall turn me to you. And in that he praith for the restoring of the congregation/ he giveth us example unfeignedly with heart to lament the persecution and calamities of Christ's church and to pray god to increase govern and preserve it. It displeaseth god grievously when men sitting in ease and security be not moved with pity at the 
Amos. ●  calamities troubles and persecutions of the poor church of god as Amos complaineth/ sai●g w● be to the weal●● rich/ which be not moved with heuin●● a●d piety to see joseph which is the people of god broken slain and persecuted. Daniel therefore considering this thing with pity/ beginneth his prayer with so grievous an heavy sorrowful sigh and complaint of their sins reciting their great pains and afflictions. Which prayer we aught daily now to pray together in the churches. Here is setforth the doctrine of repentance. For daniel aknowlegeth the sins of the people attributina to god the praise of rightwysmakinge and that he had justly punished them. Then he prayeth for the remission of their sins and to be reducte into their land. It is therefore the beginning of repentance or contrition to aknole 
The beginning of repentance.  ge the wrath of god against our sins/ to fear him/ and to lament that we have offended our so gracious god/ to give him laud and praise for that he hath by just punishment called us bake to obey him/ patiently suffering his hand. This confession daniel reciteh saing: with thee (o lord) is there rightwiseness/ but with us is there open confusion and shame to our faces. This is the very voice of true contrition 
31. and ●1  as hath the psal. I said I shall con confess my sins to the lord and he forgave me my iniquities Ayene. Against the says David ●● I battles but a sinner & evil in thy sight have I done/ that thou shouldst be found true in thy promises and over come when thou art judged: that is to say/ 
The ve● see of the psal. expowned.  I knowledge myself to be not else but a sin ner and guilty in thy sight/ ut iustificeris that is. In thus confessing myself I praise and declare thy just punishment & also thy victory whiles perverse hypocrites judge thee (o lord) to be to rough and rigourose against this owrsinfull nature accusing and condemning thy just judgments for that they cannot submit themselves worthy to suffer thy hand, aknowleging themselves worthily punished. And here is the grinning anger & privy poison in menis hearts ere they can confess god justly to plague them fortheir sins/ and so confess their sins to him and humbly ask forgiveness/ as you may see in the 3. verse of the. 32. Psal. david saing whiles 
Psal. 32.  I now held my tongue and woldnot confess my secret sins/ there tormented me grievous vexation even in my bones with continual out roaring. For day and night thy hand ley so hevey upon me pressing me down that my moistness was turned into the summer dryness. And therefore Paul often inculketh these two words. God to be declared just and also justifying/ that 
Rom. 3.  we might praise him whiles he justly punissheth us and then not ascribing to ourselves any part of our rightwise making: but believe that god is the only justifier/ that is/ ourselves then to be pronownced justified/ when god hath me●●y on us and forgiveth our sins. It is soon said. God is just and justifying/ but out of the bottom of our hearts patiently with tears to acknowledge the greatness of our sins and to feel ourselves justly punished for them and so humbly to ask forgiveness for only crystis sake/ is sampsons work and hercules' labour. Necessary/ it is/ this doctrine of repentance and contrition to be oft and continually preached to that churches that they might trwly aknolege their sins to God/ and for their sins verily know it/ all these calamities afflictions war and plagues to be powered forth upon them. As jeremy says. 5. our sins have thrust all goodness from us. And that in so doing our lord god declareth himself just & rightwise in all his works and is not the author of evil though they apere evil to own sinful nature evil iuging of god which will have the victory when he is thus judged. But faith must be the companion of 
Faith must be annexed to true penance  this contrition and setfast hold upon the promises. As here daniel not only says/ with thee/ o sorde/ there is just dealing & rightwiseness in punisshinge/ but he addeth also/ with the is their mercy and forgiveness/ by which so oft repeated, he play nely excludeth our own meryts/ adding/ not in our rightwiseness and just living do we ask it of that/ but for thy great mercies sake and for thy noun anointed crystis sake. Let us therefore use these prayers and exercise these doctrines unto the which both the public and private calamities should excite us. And namely now when the church of christ is no less persecuted than it was in the Babylony●●● exylie. Wherefore this prayer aught now in the congregations to be as effectuously and as fervently sung and said for the churches as did daniel in his like troublose days.   

And whylis I was speaking in my 
Text.  prayer and confessing mine own sins and the sins of my people Israel/ and laying forth my supplication before the lord my god for the holy hill of my god/ whiles I was (I say) yet in praying/ 
Afore in the .8. chap  the man Gabriel whom afore I had seen in my vision/ came swystly fleinge unto me and touched me about the evening oblation time/ teaching me/ and speaking with me saing. Daniel now am I comen forth to give the knowledge. nevertheless assoon as thou beganest to pray thy prayers were granted firmly/ but I am come to tell it thee/ because thou art so desirous to known these things/ that thou moughtst in very deed by express word know it/ and understand the vision.  
Here must you return to the vision of daniel in the later end of the. 8. chap. concerning antichrist/ whereof Daniel was more troubled then certified/ which vision was told him to come to pass after a long time and was boden to close up the vision/ but so that this vision was ever in his mind/ studeinge thereof & desyering to know it more clearly/ & therefore the angel calleth him here the man of desires or coveting to know these things in his daily prayers: but now at last he seeing that the. lxx. years of their captivity were past and more then. xl. years also overgone he prayed most effectuously and fervently with express words as you have seen it. Wherefore the angel Gabriel is come to him to teach him more clearly of the vision. By this Daniels prayer and confession we aught to learn how studious and sorrowful we should be for other men's afflictions even as for our ●●●. It is therefore a great offence not to be moved with pity at the plagues of the people committed to thy cure and not to pray for them/ which I confirm with the example of Samuel saying: Far fro me be this sin/ that I should cease to pray god for you and to teach you the right way. Also in that the angel came so swiftly and touched him speaking with him so familiarly/ it is showed us/ the angels to be the servants and ministers to the choose at all times ready to standby & teach the preachers and teachers of the word in things concerning our health and salvation. Also of the angels words saying: Thy petition was granted ere thou beganest to pray/ we be taught/ that before we begin to pray/ our petitions 
Isa. 65.  to be heard in heaven/ the lord saying: Before they shall call upon me I shall answer them/ whiles yet they be speaking I will hear them. Also as Daniels example inflammeth us to pray to God and to believe our prayers to be heard before they be ended/ even so doth Gabriels' example comfort us to believe angels to be present with be praying/ and to fight for us always against the gatis of hell. But Gabriel exciteth daniel to be attended that he might in very deed & in express words understand the vision. Wherefore let us hear Gabriel declaring plainly that time of christ's coming/ his death/ our redemption/ the ceasing of the jews ceremonies/ the preaching of the gospel/ the taking away of the sins and utter fall of the jews common we all. And here is to be noted/ that when the people in captivity thought all the prophecies of christ to be frustrate/ and themselves almost in despayer: then god of his mercy comforted them with this assewered promise of Messiah to come saying:   

☞ Lxx. hebdomades there be prefixed 
Text.  and appointed for thy people and forty holy 
Of yt. 70. hebd. an hebdo. is 7. years space.  city/ and than shall sins be consumed sealed up and ●ouered/ and iniquity purged/ and the everlasting rightwiseness brought forth/ visions and prophecies shallbe then sealed up/ and the most holy one shallbe anointed. Wherefore know thou and understand it/ that from the time wherein it is proclaimed that Jerusalem be builded again/ unto the prince Messiah: the● be. seven. hebdomads/ &. 62. hebdomads. For the streatis and wallis shallbe re-edified: but a long and hard time ere they be seteled in quiet. Or (as hath some textis) albeit in an hard time with difficult.  
Where and when we should begin the reckoning of these. 70. hebdo. which make 490. years/ there hath been much variance among that writers/ but now is the prophecy of daniel. 12. chap. fulfilled/ saying: Many shall turn over this book & there by shall their knowledge be increased. The text saith: From the proclamation of the building again of jerusalem/ but it showeth not of whose proclamation. There were. 2 proclamations as you read in. 1. of Esdras. The first was given forth by Lyrus immediately after the end of the. lxx. years in the first year of Lyrus. And the second by Darius in his second year after daniel had made his prayer. Betwixt the first proclamation and the second there were. xlii. years in all the which time the building ceased and was letted nothing in a manner done/ till the. 2. year of this Darius and then began they a fresh at his commandment and licence to build/ so that in the. 6. year of Darius the temple was finisshed. And after that finisshinge of the temple/ there were. twelve. years ere the city and wallis were full made. And there fore the text says: That the streatis and wallis shallbe re-edified/ but in so hard and troublose a time that long shall it be ere they be seteled therein as before. For there were. lxx. years from the first licence ere all was finisshed and the jews all returned and settled in jerusalem. For assoon as the. lxx. years of their captivity were expired/ the jews by the favour of Lyrus/ some repaired into judea with gold and gyftiss of the king Lyrus where with he bode them build their temple. Then as soon as they came there they builded an altar & prepared themselves speedily to build their temple laying the foundations thereof: but they were letted of their purpose more then. xlii. years. nevertheless at last under Darius' Longimane 
Lxx. years in captivity/ &. 70. in redifyinge.  the temple was builded up in. 4. years and dedicated. after this/ returns Esdras from Babylon which restored their laws and iugements and corrected certain great vices of the people/ and of the bishops and priests of the congregation/ which they had souktoute of the gentiles and heathen, in those. 140. years brought up among them. after Esdras there came Nehemias from the captivity into the holy land/ which restored and with wallis defended the city. This story containeth. lxx. years. For from the first year of Lyrus unto the .xx. year of Darius Longimani there be gathered. lviii. years/ & from thence forth to his. 32. year (he reigned. 37. year) are gathered. 12. years wherein the wallis and city were restored/ which all make. lxx. troublose years. Here may we see the wrath of god against sinners punished and plagued above. 100 years/ albeit they were his dearly peculiar people. But yet be we counforted again seeing at last how happily God stirred up Darius Longima. to accomplesshe their desires. This much be said for the story and time of the building again of the temple and city. Now let us ere we reckon these. lxx. hebdomads treat the benefits promised to be received and brought us with christ.  
First he saith: The sins shallbe confumed 
The benefits of god exhi bited by christ. / transgressions covered and iniquity purged etc. O good god/ whatsoever goodness in all the scriptures/ god by and for crysts sake hath promised himself to give to mankind/ that same doth daniel prophecy here/ to be given us after/ and in the end of these. lxx. hebdomads that is in the end of. 490. years. Transgressions to be consumed/ is, God never more to impute nor reckon/ nor remember 
Sins consumed.  the sins of the repentant believers in christ: as himself saith: Thy sins shall I never remember. Sins to be covered 
jere. 31.  is the unperfit obedience of the law and 
Ezec. 18.  the not fulfylling of the same, to not be imputed to the believers for christ's sake the fulfilling of the law for us. His rightwiseness and fulfylling of the law covereth our unrightwiseness and our breaking of the law: for he is the perfect fullness 
1. Cor. 1. Rom. 10. and .8.  of the law to justify every believer: For whoso is born of God/ sinneth not: Unto them that love god/ all things tend 
1. joan. 3.  unto their salvation. Rom. 8. iniquity to be purged/ is the believers thorough 
iniquity to be purged.  only faith in the death and resurrection of christ/ from the malediction of the law or perpetual damnation to be delivered and to obtain the benediction promised to Abraham which is eternal salvation. As Moses exalted the serpent so it behoved the son of man to be lifted up on the cross that the believers perish not but have life everlasting. Of the expiation of sins read the epistle to the Hebrews even the very masters teaching to discern christ from Moses. The everlasting 
the everlasting rightwiseness.  rightwiseness or the rightwiseness of worlds after the Hebrew phrase) is christ/ so made of the father unto all that by faith and confidence reach the mercy of god promised them in/ & for christ's passion and thereby only to be saved and reckoned rightwise. Thorough out all the age● of the world unto the end/ have/ & shallbe all faithful justified for believing christ to be their rightwiseness/ holiness/ redemption and reconciliation unto our 
1. Cor. 1.  father celestial. Abraham so believed & it was reckoned him for rightwiseness. My just 
Isa. 53.  servant/ in the knowledge of him/ shall justify many/ for he beareth away the sins of them. The just liveth of his faith Hitherto pertaineth whatsoever is in the gospel of joan & in the epistles of Paul to the Rom. and Galathens spoken of the article of justification/ with this perpetual rightwiseness God hath sealled up ratified and said Amen to all the visions promises and prophecies seen and spoken by the mouths of all the prophets. So that whatsoever benefit health or salvation God hath promised/ the same the believers do ask in christ's name and obtain it for christ's sake. For christ was made 
Rom. 1●.  the minister of circumcision for the verity of god unto the promises made to our fathers to be confirmed. This most holy one to be anointed/ is christ which did no sin/ to be made of god for us the 
Rom. 8.  expiation and cleansing offrance upon the altar of the cross for our sins/ that we so believing might be made the rightwiseness 
2. Cor. 5.  of god thorough him/ of whose fullness 
joan. 1.  we all receive grace and forgiveness for that love and favour which god the father 
Anointed.  beareth unto christ. To be anointed/ is to be sent to preach the law and gospel by the holy ghost signified by oil. 
1. joan. 2 Isa. 61.  The anointing of priests and kings/ them to preach/ and these to see their doctrine observed & the transgressors punished/ prefigured the anointing of christ with the spirit and him to be both king and priest. We may here tremble & quake to see the horrible wrath of god against sin/ for by no manner wise might death, the reward of sin, be taken away but only by the death of the son of man jesus cryst/ nor life be repaired but by the resurrection of the son of God jesus christ. But this holy anointed hath god the father signed and sealled (as joan saith) even only christ hath he sent that all that 
joan. 6.  believe/ thorough him should live everlasting. Wherefore as the church before christ's incarnation counforted herself with this promise of god/ that after. 490. years the saviour of the world should come and 
●xx hebdom. are 490. years.  reign whiles yet the common weal of jerusalem should endure/ even so/ we which abide and look for his second coming confirm our faith marvelously by the same testimony and receive thereby great consolation. These infinite rich benefits received by christ thus briefly declared/ let us haast to the reckoning of the hebdomadis.  
First in general Daniel propowneth 
The reckoning of the 70 hebdom.  lxx. hebdo. yet to come forth restauring of the temple and city and for the jews unto christ's coming into flesh and so forth to the utter destruction of the city/ of the jews/ & of their common weal/ rites/ sacrifices/ cere. etc. before the which miserable destruction all these things prophesied of christ should be fulfilled. Then he divideth this hole number into. 
the first division of the heb. & into. 7. hebdom.  3. special parts/ that is/ into. 7. hebd. and into. lxii. hebdo. and at last into one hebdo. It is judged of some that he began with. 7. hebdom. multiplied by. x. times. 7. so to make. 70. years/ having a respect to these. 70. troublose years wherein the city and temple were so long letted and hindered of their building ere they could be settled/ which was thought a very long time to men in trouble held so long from their desired native land & thirsting so fervently their city and temple to be restored that they might the frelyer/ exercise their religion. And therefore. Some writers begin the account at the first year of Cyrus/ for it was an hard 
7. heb. be 49 years  & heavy season to them/ all these first 7 hebdomads which make. xlix. years in which last hebdom. that is in the. 46. year the temple was finisshed/ as the jews told christ/ saying. 46. year hath this 
joan. 2.  temple been in building/ and will't thou break it down and re-edify it in. 3. days? They that begin the reckoning of these. 7. and. 62. hebdom. (which make. 483. years) 
7. hebdo.  at king Cyrus first year/ do end it at christ's 
&. 62. heb be. 483. years.  birth. The angel calleth the space of these first. 7. hebdom▪ a strait or hard time/ for because that whiles they were building their city and temple/ they were so molested & assawted of their enemies letting and resisting their building/ that they wrought with one hand/ holding their swerdis in the other hand/ neither made they their mortar nor did other labours about it/ but were girt with swerdis having weapens ready by them/ which difficulty teacheth us that the church of christ with the gospel cannot be edified without like difficulty and peril to the builders and preachers/ the adversaries ever resisting with contrary commandments/ inhibitions & prohibitions of emperor & kings & grevou▪ see persecutions by their inquisitors/ as we see it this day/ so strongly letted by the emperor/ and popish kings blaspheming the gospel with names of heresy/ & the true preachers they call heretics.  
Some begin to reckon from the. 2. year of Darius Longimane ending the. lxix. hebdom. (which contain. 4●3. years) at the baptism of christ being then. thirty. year of age. And these men take the last hebdom. for the. 7. years following/ that is sore the. 3 years & an half wherein he preached & was crucified/ & for the. 3. years and half after 
Byliander & bull linger with th●irchi● che.  his resurrection. ●other great learned and men of sharp and sincere judgement/ begin at the. 32. year of Darius Longimane/ and end these. lxix. hebdomads just at Crystis birth diligently proved/ first by the words of the angel saying: Ab exitu verbi ut restituatur Jerusalem/ that is/ from the full accomplishment of the thing proclaimed/ concerning the re-edifying of Jerusalem/ which accomplishment and full finishment of the work was done in the. 32. of Darius Longi. Now from the. 32. year of Darius Longimane unto the birth of christ be/ 7. hebd. and. 62. hebdo. years 483. which account (because the stories of the Bible here cessed by the reason of so troublous a captivity and time) is certainly gathered of these learned men by the greeks Olympiad● the most sewerst account and reckoning. Now after these men remaineth the last hebdomade in which christ was born and slain and jerusalem destroyed. For this last hebdomade must nedis be of another reckoning say they multiplied by. 10. to make. lxx. years/ which space runnet betwixt the birth of christ and the utter destruction of the common weal of the jews by Titus' th'emperoremperor of Rome. For the prophecy by these. lxx. hebd. reacheth from the building of the city to the final destruction of the same as you shall see it here plain in the text/ wherefore it cannot end in any one hebdo of. 7. years/ but in the hebd. of. 70. years/ as did the space from the first proclamation by Cyrus to the finishment in the. 32. of Darius contain likewise. lxx. years. Also it is to be noted that as the angel beginneth his account at the jews full liberty & full finishment of their temple and city/ even so endeth he his reckoning in their full liberty and perfit salvation offered them by christ/ and at their utter destruction for slaying him so iently offered them.  
But me thinketh/ that this number of these. lxx. hebd. begun at Cyrus/ should not be so continued/ that the one and last hebdom. should immediately follow the lxii. hebd. because the angel having rather a respect to the stories and gestis done in either of them/ distributeth them into. 3. parts/ first giving to the. 7. heb. the building of the city and temple with such difficulty/ and in the second number of. 62. hebd. he giveth the persecution to the jews under the second and third monar. unto Antiochum/ and so forth to the taking away of the sceptre from juda: after the which shame and opprobry to the jews/ he telleth them what shall come to them in the last hebd. for the death and killing of Messiah.   

☞ And therefore he saith: And after 
Text.  the. 62. heb. Messiah shallbe slay/ & the jews utterly undone and destroyed. 
The second distribution of the he●.   
That is/ after the. 62. hebdo. be ended and the sceptre taken away/ cryst shallbe. slain/ but not immediately/ for there were▪ 81▪ years betwixt the end of the. 62. hebd. and the death of christ. A like speech is it. That after the taking away of the sceptre/ Sylo should come/ but not immediately/ for he came not till. 47. years after the taking away thereof.  
Albeitkinge Cyrus of a good heart gave them licence to depart and build their city/ yet was it not finisshed in his days For the good purposes of kings be often times letted/ for nothing can they do except god say Amen. The wrath of God for our sins/ is the cause that with so great difficulty the temple of god is not yet finisshed/ but rather letted so cruelly. But yet propter Christum promissum/ for christ's sake promised us/ it shallbe at last although with great difficulty and loss of many a good manis life finisshed. But here lo/ was the jews city/ temple and 
A monition for keisar & kings.  all their common weal utterly destroyed for the slaying of christ. Let all christian emperors/ king's and bishops that yet slay christ in his members beware and wait for a like destruction. The text hath. Et nihil ei/ that is/ and nothing to him/ Some understand it of christ/ As this might be the sense/ Messiah shallbe slain/ and yet could they lay no cause worthy of death to him. Some understand it of the jews as I have translated it/ signifying that because they shall put him to death/ they shallbe undone and utterly destroyed. For after that full measure finisshed of their wickedness in denying and slaying their king/ they shall neither have any more king nor priest nor ruler nor temple nor city/ no they shall no more be called the people of god. For they cried and denied him to be their king/ saying: We have no king over us/ but the emperor and therefore it followeth.   

☞ For there shall come a mighty army 
Text.  of the emperor & destroy both their city and temple. yea/ their destruction & end shallbe as it were with a dilwie. 
Dilwie is nohes' flood.  And after the battle their shallbe an utter perpetual vastitude and destruction of them.  
Lo/ they refused their own king cryst for the emperor/ saying: We have no king but the emperor/ and now see how beneficial themperor was to them: like wise our spiritualty this day refuse the gospel and christ, giving up their authority power and goods to emperors and kings to defend their kingdom. But in short space shall you see their seclare emperors and king's serve them worthily as Titus and his host served the jews/ their city and temple. He compareth their miserable destruction to the flood of Nohe. For very few or none of the jews were left in jerusalem so destroyed/ but all were slain or famisshed or died of the stink and pestilent corruption of their dead innumerable carcases or else carried away captived as a vehement flood carrieth all away with it. For very hard sharp and bitter was that consuming siege and storm. The Romans with many/ oft/ and diverse assawtes beat down the jews miserably/ & after the batails were done there remained a perpetual vastite & desolation. For never after was it/ nor shall their Leuiti● preis●hed nor their kingdom of juda/ nor the policy and common weal of Moses nor city of jerusalem be restored. But as I say/ jeremei/ O see said: after that calamitose destruction/ should the gentiles be called the people of God/ which embrace the gospel as it is written Rom. 9 &. 10. Plain it is the jews often after this destruction to have had enforced to reedifye and restore their common weal of Moses. For in the time of Adrian emperor they gathered them thither a great multitude invading the land with armour. But Adriane putting them to flight destroyed many of them. after that/ Julian the apostata/ for the hatred he bore to the christian religion/ granted the jews licence to reedifye their city & temple. The work was Begun and much money gathered to perform it. But with many terrible earth quahis and flames of fire out of the foundation/ the edification was throne down and much people slain with the stones & timber falling upon them. Also Nazianzene telleth that their clotheses were wondrefully stained thik with read figures of the cross/ as it were with blood imprinted in their clotheses/ wherefore the jews thus afraid with these celestial wonderful signs left their work and fled from the place. For god had decreed their policy nevermore to be restored. God would have th'exampleexample of his wrath seen of all the gentylee to monissh us thereby/ & that he would horribly and terribly punish and plague the contempt and crucifyinge of his son (he is yet daily crucified afresshe among the papistis) He will also that Moses common weal be buried with Moses no more to be seen nor known/ left the opinion & faith in their ceremonies and rites be con firmed/ men believing to be justified with the jews by their rites/ ceremonies/ works and traditions.   

Also one hebdomade shall confirm 
Text.  the covenant made with many men. 
The. 3 di stribution into one hebdom.  And the middis of this hebdomade shall abolish and abrogate sacrifice and oblation.  
Here he attribueth to the hebd. the same thing that pertaineth to christ. For cryst in this hebd. confirmed his testament and & covenant (as Paul disputeth it largely to the Hebrews) by his death & sacrifice once for all & for ever sufficient. This one hebd. reacheth from the birth of christ unto the destruction of the city/ containing lxx. years. In the middis of this hebdo. that is in the. 34. year of christ's age the jews fulfilled the measure of their wickedness by killing him/ and so were they worthily rejected. This hebdom. the angel divideth in the middis giving the first half to cryst preaching and suffering and to other half to the people and city to their sacrifices & rites all to cease & be abolisshed. For himself hanging on the cross said that all was ended/ and inclined his head and yielded up his spirit/ which done/ the veil of the temple was kut in sondre from the highest to the lowest part/ that by these woundrose signs god would testify to the herdnecked jews by the host and oblation of his son all the figurative sacrifices now to be ceased and go. Well therefore saith the angel: In the middis of this heb. shall cease the hosts and sacrifices. But this thing would not the jews believe/ but went on still with their wont and sometime holy (but now unlawful and to be abhorred) sacrifices to be offered. And the holy men which thus preached they persecuted and banisshed & many they slew for this so sudden a gospel and new learning as do our Pharisees. But yet did god by his long patient sufferance call them to repentance/ by all the rest of this other half hebdomade/ even. 35. years following yea and with threatenings he would have frayed them from their conceived pertinate stiff malice/ but all was in vain/ as you see it like wise this day wherein we 
Beware within these. 15. years to come. 15. years to come.  have had like warnings these. 20. years. Here also may you see the figural temple and city corresponding the verity/ for as that material temple and city were builded in those first. lxx. years next after the captivity/ with so great difficulty & anxt/ even so in this last hebd. containing also lxx. years/ was the very city and temple of Crystis body the church with as great peril and difficulty builded and finished by his death in the middis of this hebd. as himself in the middis of this heb. declared it saying: destroy you this temple/ & in. 3. days shall I rear it up again And I say. 53. confirmeth the same/ saying: With the peril of his own life shall he find riches. christ began to confirm & stablish his covenant when he began to preach his gospel adding the testimonies of the law and prophetis to confirm his doctrine. And when he was risen he began his eternal kingdom declaring himself to be the giver of rightwiseness & life eternal/ he sent his Apostles to gather his church out of the gentiles/ and endued them with his spirit whom he sanctifieth governthe and endeweth daily with eternal life, sight, knowledge, and with his rightwiseness. These the very proper works and benefits of christ/ the angel calleth the confirmation of his covenant/ even the free forthgeving of his so plenteous promises which were made to the fathers and prophetis as says jeremy. 31. Behold the days shall come & I shall smite up a new covenant with the house of Israel: I shall give my law into their hearts and be their god etc. Here let every godly reader remember & by faith set hold upon this sweet covenant and promise of god in christ aknowleging with thankis these so rich and comfortable benefits/ even the deliverance from sin death and hell/ and the remission of sins in christ's blood with life eternal given us in christ for his deaths sake.  
In the middis of this last hebdom. I shall cease host oblations sacrifices and all rytis and cere of the jews. O heavy prophecy. O most sorrowful and lamentable voice to the jews and to us yet ignorant 
A sorrowful voice for the papystis.  of this one alone for all sufficient sacrifice of christ's body once for all and ever offered up for our sins/ and yet standing gazing upon our decent cere/ & laudable 
Gen. 17. Hebr. 9  rites/ yea we had leifer our throtis torn out then to lose any one & the lest of these begerly cerem. & would rather set all the world together by the ears and shed innumerable innocentis blood then one lousy traditions or a romissh rite shuldbe taken from us. The jews received their cere. and rites of god, approved of the prophetis & fathers a long time. And yet here be they constantly decreed of his angel & christ/ and written of daniel to cease and to be abolisshed for ever. If these rites and cere. of god is own making be prophesied by the mouth of God to cease/ where shall our papistis apere? with what face dare they come before criste/ which dare institute and make us the see new ritis/ articles/ cere. and dirty traditions out of theirown idle brains/ stablissh them with king's acts/ and princes policies/ defend them with fire & sword and maintain them with mischief and murder/ garnishing them with idle significations titles of laudable and decent names? What shall you then say (o wret ched arrogant Antichrist'S? what shall you say to god telling you plainly by Gabriel that he would have his own then abolished for ever? Dare you set them up/ and god almighty says I will pluk them down? Dare you meintain your own sinful ceremonies superstitious ritis with sword & fire/ & he says I will put down my noun? For this arrogant exalting of your selves against the most high god/ lo/ the breath of his mouth now slaythe you. The heavy heapis of his hot indignation is powered forth upon you and upon all emprowrs and princes ruled by your wicked counsels/ one to destroy another by cruel battle. O wretched vepers' whelpis & sinful seed serpentyn/ who may show you to avoid the heavy wrath of god now comen over you? If you believed that christ were come and had suffered death/ so would you believe that in that oblation of his blessed body on the cross/ he had ceased & abrogated all ritis cere. etc. were they never so decent and laudable. But as the jews believe it not/ & therefore hold they them still/ even so believe you it not/ and therefore set you up s● boldly and cruelly your Romissh damnable ritis etc and you defend them with the seculare policies pierce cutinge the contempners/ & you slay them/ which is the most damnable drift of al. well. It followeth in the text.   

And the destroyer or waster shallbe set upon the wing or pinnacle of abominations. And the wrath of god shall drop down upon them destruction till all be destroyed and utterly consumed.  
Here is lo/ your miserable end for your abominable idolatry, sins, and superstition/ was this only written for the jews? Not no/ it was and is yet written for our antichristian pestilent papistis over whom this heavy end of the world is now comen. Construe it therefore (my lords you bishops) and understand it/ if you can. christ alleging this verse added/ who so read it/ see whether he can understand it. And if you can understand it/ then you that boast yourselves to be the church and be not/ fly unto the hellis/ fly to the high and mighty seculare emperowrs & kings yea and to the turk to/ run under their wings for refuge. give up your spiritual power possessions titles dignities and autorites benefices and bisshopriks to/ that they with sword might defend you. And you that be now aloft in your pontificalibus in your palacies towers & house toppis/ descend not to carry away your evil gotten goodis/ for there be greedy waiters enough to take themup▪ Belike this is a sorrowful sign of a miserable swift & sudden flight. Beware my lords for the banner is spread & the sign set up in all your diocese and churches/ fly now if you life. The jews/ after christ had thondred thi● threatening at them had but 40 years warning to fly and to avoid the thunder bolt by repentance. But I cannot promise' you so long a day no not 14 years to avoid this imminent plague: But give me leave to construe you this last verse.   

Et super alampinnam vel portam obominationum vastator erit vel stabit. 
Text.   
That is to say. And upon the winged cherubims/ pinnacles/ & gatis of the abominations shallbe set up abominable destructions. Why? Dare the angel call the holy wingis of the cherubims, and pinnacles, phanes and doors of the holy temple/ abominations? yea trwly for after he had abolisshed his ritis & sacrifices there in, by christ's death and yet would the jews contrary to his will use them there still/ he abhorred all their levitik ministration in it. And therefore he permitted pilate to procure the sign of their present abominable destruction to be set up (& that not without the bishops great siewt) on every fane pinnacle and port of the temple/ yea and upon the most holy (as you would say) high altar as upon the wings of the cherubims over the ark of god's testament Caligula did set up his image. But what was this abominable sign of their destruction? verily a golden splayed eagle even the emperors arms of Rome with their own images even that present token of the wrath of god/ signifying the Romans to come shortly/ and miserably to destroy temple and city with all their common we all unless they repented & embraced christ. In every place, pinnacle, fane and upon every gate (as you see images & pictures in our churches even the abominable signs of a like destruction) had they set up the banners of Tiberius and images of Caligule the emperors, which only were not the signs of these abominable destructions/ but also all the false worshipping is against christ's precepts were the same signs to. But wherefore did Pilate and the bishops procure them these abominable banners and images? verily they knew that they had put christ to death unworthily as Pilate himself confessed it/ wherefore they were afraid jest his innocent blood would be anenged and required at their handis/ & therefore to be defended/ they (as now do all such like cumbrous consciened clerks and bishops/ by setting up of these their banners and images of the emperors and kings contend and siewe to get their favour/ but all was in vain. For under whose 
The shameless shifts & signs of our spirituals own destruction.  wingis they thought to have succour/ even of the same wingis were they clean wypt away & destroyed: the spiritualty thought to obtain the emperowrs & Pylats favour by this meanis that they might with an evil ●●●science yet at the jest wise defend and escape their murdering of christ and to continue in persecuting & slaying his apostles banish their doctrine and hold still their own sinful cerem▪ rites & almaner idolatry/ but it helped them not. And have not our papistis set up thessame seculare wingis and images in their churches? have they not now made & set us up new articles of our faith & underpropped them with the emperors sword & policy of the realm? have they not thrust in again all popish rites/ traditions/ sacraments/ misses/ matens/ diriges for their dead/ processions/ praying to posts/ to stones/ holy water/ salt/ false invocations with an hole rabblement of significatiō● and signs of an abominable desolation? have they not put forth their pestilent books of their own necessary doctrines/ articles and institutions under the emperors and kings wingis? Have they not tormented and cumbered many a christian conscience with their forbidding the reding of the holy Bible compelling men to their misses to receive & believe their sacraments to g●eue grace/ and men and women to live in perpetual burnings/ & violently devorsinge lawfully married people? yea they compel men to idolatry and profane the lords holy souper. The place of pra●yer and preaching you pollute with idols and yet compel you men thither come to kneel down to creep to kiss & to pray. Now tell me by your faith defend you not all these execrable abominable signs of your own destruction? These these be the very abominable signs of your utter fa●●● and desolation which yourselves have set up in the holy place & temple of menis hearts that should be the temples of god and also in every church. Of these execrable abominations christ said when you see them stand in the holy place/ then take h●de and beware. For the heavy destruction is at hand. Wherefore so suddenly filled down all these abbeys? verily for because/ their abominable idolatry in Messes images pelgrimages shrines and their execrable superstitious rites and cerem. and their choose holiness in filthy vows and damnable hypocrisy stood in the place where they aught not to have stonden. And therefore there droped down upon them so miserable a perpetual destruction even the sign of godis hevey wrath. Et super alam. And yet upon the wing. Look therefore (my lords) under whose wings and title you yet persecute and have shed so much innocent blood/ upon whom you fa●●her your acts/ articles/ instructions and institutions? For it followeth. Abominationes desolationum. That is/ when you see these execrable abominations covered and defended with so mighty broad wyngiss of the seculare arms/ as though there dirst noman say nor write/ reas●n nor do/ nor cipher against them/ then b●e you sewer of a sudden irreparable miserable destruction.   

Et usque ad cons●mmationem diffinitam still a bitira dei super vastitatem pereuntem.  
That is/ upon these abominable destructiones or waastin●●e abominations shall the wrath of god d●●pe down till all be utterly destroyed as it were with the flood of the lords indignation. He compareth this heavy desolation to the dyluuye or universal flood of Nohe. For they shallbe so utterly destroyed with this Roman flood that few or none shall put up their headis as it were above the waters to escape. Out of the Egypcia●e and Babylony● floudis of captivity the Iewe● once escaped/ but in this Roman diluu●e they all perished as did pharaoh with his host in the muddy reed/ or sedgy sea. And as the dilwye drowned not the world in one day/ but at last when the hyllis were allkovered/ allwere drowned even so did not the Romans at one assault and battle destroy the jews but they we●● vexed long and with many storms slaughters besiegis seditions/ afflictions famyns/ pestilences and conspirisons by xxxv. years/ & then in the end of the battle when god had thus/ year byyere dropped down his wrath upon them/ he powered forth as it were the universal flood of his wrath upon them/ even his vengeance/ for all the shedding of the just blood of the prophetis/ of cryst his own ●one/ and of the Apostles/ to declare openly to the rest of the jews and to us/ that he had sent his promised Messiah/ which fulfyllinge the law concluded our religion within the lymitis of faith & love/ all the ceremonies of the temple both sacred and carnal abrogated. And therefore after their kingdom and priesthood were once annulled/ it behow●ed not one stone upon another nor vestigie of the temple to stand and remain.  
Now therefore are we by this the jews miserable destruction taught & warned/ that where so ever we see images/ altars/ misses/ menis sacraments/ rites/ cerem. traditions/ yea and menis acts and articles stand in the churches/ red and preached out of the pulp its instead of the gospel/ the sacraments of god there profaned and abused of prodigious vicious papistis and anticristis/ there be you certain to stand up the very signs of a like vengeance shortly to be powered forth upon the same regions/ cities & churches. Fly you therefore now premonisshed out of such regions and churches as did the Apostles at this prophecy of Gabriel out of judea into Galilee/ jest you perish of the Turk as did the jews/ destroyed by Titus.    

THese three last chapters hung so together that this. x. chap. may be called the preface into the. 11. (1. 12. chap. In the which after the battle of that good & bad angels for their provinces/ there is treated a prognostication showing marvelous things from the third year of Cyrus unto the world is end/ which thing is it profiteth much the godly to know before they shall come.  
☞ In the third year of Cyrus' king of 
Text.  the Perseus'/ there was a certain verity showed unto Daniel called Beltsazar/ and it was a verity concerning a great high matter/ which thing he perceived and understood right well by the words & vision. But in that time I daniel was so heavy by three hebdomads of days that I ate no delicate meatis and neither flesh nor wine came into my mouth/ neither did I anoint myself with any ointment 
21. days  until these three hebdom. of days were ended.  
Here daniel turneth back to the. 3. year of Cyrus/ wherein you see the heu●y face of the church of god. For those so joyful tidings conceived by Cyrus' proclamation of their return and building of their cite were now turned into great sorrow and heaviness. For Cyrus perchance now go far of to wage battle with the Scythians (his wyked son Cambyses left in his stead) there went forth from Cambyses a contrary commandment. That the jews should cease building their temple and cite. Cyrus' fought unhappily & was slain. Cambyses reigned. 6. or. 7. years. It chanceth in the court to be many mutations/ good men be there often excluded or else pressed with heathen superstitions. And wyked rulers being ever enemies to the tr●we doctrine are called to ●ere rule. Daniel now lamented the absence and fall of king Cyrus. He was sick and sorrowful to see the name of god reviled/ but greatly it grieved him to see the weakness and perverseness of the jews/ of whom many casted away all hope of that restoring of their city and temple/ thinking themselves to be seduced of the prophetis and of Daniel to. They had now casten away gods promises/ mother there were/ which although they did not utterly despair yet they counselled their company not to return/ but tarry for a more tran quilite scorning them that were so hastily 
When the story of Esther was done.  go home before. In what an●● sorrow and perels the jews were from this time till Darius Longi. began to reign/ which was. xl. years/ the story of Esther declareth which was done in Darius Ahassuerus reign father to Darius Longiman/ & next king reigning after Cambysen 
Cyrus. Camby. Smerd.  & Smerdem/ which both were enemies to the jews and to their religion. Thus after so joyous a begining there followed a sorrowful success. Some of the 
Ahassae. Darius' Longim.  jews preferring their own ease and idleness above their religion/ were wode with indignation distracting the minds of other/ and persuaded them to not believe their prophetis/ and thus they troubled daniel and other good men minded to return. Siche is the fortune that abideth the good pastors and true prophetis.  
Here have you the image of the church whom god willeth both to be exercised & whetted with afflictions and also patiently to abide their deliverance. Neither shall our deliverance come so to pass/ nor by such meanis a● we coniecter. For our deliverance is decreed and governed of gods infallible foresight/ which nomans' 
gods infallible providence.  policy nor sword may neither let nor prevent/ but it shall so come to pass as god hath decreed by his immutable providence. For all the impedimentis by Cambyses and other till Darius Longi. came, were so decreed of everlasting of god. By this vision was daniel and other good men comforted in those troublous times/ and we be thereby also premonisshed of the present mutations of empires and kingdoms & of like calamities and destructions which draw fast upon. Daniel was now nigher an. 100 years old/ and sick for this said sorrow.  

In the. 24. day of the first month 
Text.  I was by the great rivers side called Tigris. 
Tigris so called of his swiftness.  And when I looked up/ I saw a man in a white linyne vesture whose loins were girt up with glistering gold/ whose body was beautiful like a violet or jacinthe/ his face like lightening and his eyes like a burning lamp/ & his arms and feet so bright as any polisshed steel and the voice of his words as it were the vehement noise of a multitude.  
Now daniel describeth the time & place of this comfortable vision and also that face & estate of the person seen. For god would now comfort heavy daniel/ and not only of the mutations of the empires to come/ but also of the calamities now preassinge upon the jews before christ's coming/ & make them for this cause more certain: that thereof their posterity/ & we might learn with fear to call upon our zealous God/ and in faith wait fore our saviour christ. This first month is Nisan/ our 
Nisan march.  march/ wherein they celebrated the memorial passouer lomb in the remembrance of their deliverance out of egypt The man whom he saw was christ/ whom hereaftir he calleth Michael and the son of man. A like description is there of him in the Apocal. 1 Whereof as some forms be terrible/ so be some of his parties pleasant and comfortable to behold as both the psal. 44. & Isay. 11. describe him/ teaching us that christ according to his law and gospel/ is with his gospel jocund and pleasant to all godly men/ & terrible and fearful with his law unto all the ungodly. And therefore is he thus painted of the prophetis. His sight to beholdeiss fearful to them that shall wish the hills to fall upon them to cover them from his countenance. And mighty and terrible is that same his voice and breath of his mouth which slayeth the ungodly.  
The rest of his body described is pleasant and joyous to behold to the believers. His white vesture & so▪ to be a man mortal thereby/ signifieth him/ as daniel hereaftir says/ to be made white with his cross & passion/ to enter into his glory.   

But I daniel alone saw this vision/ and 
Text.  the men being with me did not see it/ for they were smitten with so great fear that they fled away and did hide them. I therefore abiding there/ alone did see this great vision/ but my strength was all go fro me/ & my beauty & colour was turned into deformity. All my strength was vanisshed away.  
●o here you see the wyked to not know christ/ & therefore to fly from him for fear: and yet he calleth all men to him promising to refresh them and to take all burdens and heavy fear from them. But the 
Mat. 11.  believers hear and come to him and tarry still with daniel by him/ they see him & be illumined of him/ albeit at first whiles they be under the law/ they feel in themselves no strength to fulfil it/ but they set hold by faith upon crystis fulfylling challenging it for their own. To you therefore (saith christ) is it given to know these secret visions and mysteries/ but 
Mat. 13. Luk. 8.  to other flyers away they be dark rydels and obscure parables.   

Furthermore I hearing the voice 
Text.  of his words/ as I had been oppressed with sleep/ was casten down groveling upon the earth. And lo/ with his hand he touched me/ lifting me up yet creeping on my knees and palms of my handis. And he said unto me: Daniel which art so desirous of things to know them/ take heed to the words which I speak to thee/ & stand still in thy place/ for now am I sent unto the. And when he had told me this/ I stood up trembling. But he said unto me: Daniel/ fear not. For in the first day that thou applyedst thy mind to understand and humbledst thyself before the god/ thy words were heard/ & for thy sake am I comen. For the king of the Perseus' resisted me. 21. days. But so/ Mi chael one of the chief princes came & helped me/ and I was there left with the kings of Persie. And am comen to the to tell the what shall come over thy people in the later days. For this vision is extended & continued into long & many times. And why less he thus spoke with me I cast down my face towered the ground & spoke not. And so/ one like the son of man touched my lips/ & I opened my mouth & spoke saying to him that stood before me. Sir/ thorough this apparition all my joints tremble/ and my strength is go fro me. But how may the servant of this my lord speak with this which is my lord? even now am I destitute of my strength/ and I am so feebled and faint that I cannot take my breath. And then again this man touching me counforted me/ saying: Be not a frayed man so full of just desires peace be with thee/ & all fear set a part/ be of good cheer. And whylis he thus spoke with me/ I was well strengthened & cameayen to myself saying: Say on (my lord) for thou hast counforted me. And then he said: knowest thou not wherefore I am comen unto thee/ & wherefore I must return▪ Now verily will I return to fight against the prince of Persie. For the prince of the Grekis came thither assoon as I was go thence. But I shall tell the the truth to come as verily as it were written/ for there is none to help me in this matter against them/ but Michael your prince.  
Daniel hearing this voice/ & then thus 
The word of god humbleth the hearers.  to fall down dumb, fearful, and breathless, signifieth the power of god's word to humble and cast down the hearers being never so good/ and much more the adversaries thereof. For the sinful flesh hearing the justice of god cannot/ but tremble and fear/ which thing Israel well figured when god spoke the law to them But god would have such hearers as was 
E●o. 19  daniel/ as he saith by his prophet I say. Whom behold I but such as be troubled and tremble at my word▪ But christ is the most perfitfull joy with the gospel to refresh 
Christ the joy of the world.  such dejected people with his preceptis/ as it is clear by the text saying Michael not only to help the angels fight for the faithful/ but also to comfort daniel/ to touch his lips saying: I am present for thy sake/ o most best beloved man/ full of just desires/ hear there fore/ stand up/ have peace and be of good 
Michael is crysie.  confidence and cheer. For this Michael here described like the son of man/ prince and leader of the jews was the very 
Angels & not saites are that keepers of the faithful.  son of God of whom saith the psal 113. Who is like the lord our god▪ And albe it the angels be the serving spirits to the choose and most faithful keepers of our bodies & sowlis/ yet do they not saynor do any thing without christ by whom they were created/ and therefore the angel here says/ non to help him (no not the saints) 
Gen. 28.  to overcome the prince of the persians which is the devil/ but only Michael. This is confirmed by the story of jacob saing that he was conducted in his journey by the angel of god/ even christ and by him delivered from all evil. He is therefore call 
Christ is that angel of god emanuel. jasay. 7  led Emanuel that is the lord ever present with us that fere and believe in him For Paul willeth him to go from all wickedness which calleth upon christ's name. Wherefore if we will in this vale of tearis/ be taught/ animated and defended of this Michael the leader and captain of Israel/ let us fere and call upon christ only with daniel/ let us fight against all sin 
The office of evil angels.  and pray to this owrpreseruer and defender Michael/ that he would destroy the works of the devil. The offices of evil angels is to trouble & to set king doms together by the ears/ as you see them to have done it even these days by their imps the pope cardinals bishops & priests in every realm and in the empire/ & to incense the ungodly against the churches and word of god/ as here the text telleth the prince of the persians to resist and to fight against the good angel. And when the good angel was comen away then came the prince of the greeks. The batails betwixt good and evil spirits consist either in disputing or by some other 
The bataills of good and bad angels.  spiritual power/ as you here see it. For the princes of the greeks and persies were devils stering up seditions and persecutions in Grece and persie against all godliness. In Persia the devil stirred up young cambysem with his courtiers and also Dari●● Ahass●erum/ inflamming them one after another to destroy the jews and daniel with all the religion of god/ and in the same time in Grece they stirred up sedicion● and battle. The greeks because they excelled in wi●e & riches/ the devil stirred them up against cambyses and were iwyse overcomen in Cyrus' days & brought into an heavy servitute & therefore they sediciously resisted the Perseus'.  
And this day the devil/ in all the kingdoms realms and regions of the world incenseth the ungodly against the gospel and to persecute the confessors of gods 
The devil ever troubleth churches & king.  word. For the same prince of the persies greeks and of all the world in all ages & especially in this last age troubleth vexeth persecuteth & laboureth to destroy the church of christ and all common wealis. Wherefore god suffereth the good angels often times to have the victory of the evil/ that peace might reign upon the earth and the godly to have a breathing time to rest them. Whilis I came to the says the angel/ to tell the what is decreed to come and written concerning the cross and persecution to continue into so long a time I did mine office to certify the & all godly men warning you before of these persecutions that when they come you fall not from the truth but ●●ther 
joan. 16  to die then to renye christ. And where the angel says/ he had foughten with the prince devil of persye/ and assoon as himself was comen thence/ the prince devil of the greeks to come thither to make trouble: he showeth that god by angels defendeth both kingdoms and churches: so that allthings be so long salf/ as they be of good angels defended from the evil let us here be counforted with these wordisdis. That the everlasting word and son of god with his angels be evermore present with his church in all our afflictions and persecutions to help us/ to thrust away the devil with all his imps yet persecuting and to destroy his works/ let us patiently tarry for his help against these devilish ungodly people running and roaring in every place enforcing with the Turquis and anticrystis power to skater and destroy Christis church. yea the prince of this world flieth upon us with a more present destruction and crueler armour/ even with the negligence and tyranny of emperor and kings/ and bloody bishops which should defend & noureshe churches. He assauteth us with mischievous wily wits & subtile sophisters and popis layers incensed of the serpentine sathan to sow & confirm false doctrines and devyllyssh opinions. But he which with his angel christ covered his people in the reed sedgy sea & in the wilderness/ he that defended joshua/ Gedeon/ Samuel/ David with all his faithful people/ and as jacob said/ the angel which hath delivered me out of all perels/ might bless and defend us these his children. Let us remember that god hath given us his angels and christ also in commandment to keep us in all our ways/ for the angel of the lord bulworketh round about them that fear him and delivereth them. Sigh god sendeth his angels to keep his church/ let us the less fear the perels of our bodies/ or any poverty whiles we justly apply our callings. This much be said into the two chap. following. Now to the kingdoms in which the angel prophesieth the persecutions of the jews to drawnigh and to come over them in the .62. hebdom. before cryst the saviour be born and also of the persecutions which shall continue from the birth of christ and destruction of Jerusalem/ and vex us the gentilis to the worldis end.    

IN this chap. the angel reherceth 
The argument of the. 11. chap.  the kings under whom the jews should be vexed and persecuted unto the coming of christ during yet the. 62. hebdom. that is in the. 434. years following. For God would confirm daniels faith/ & premonisshe his posterity of the evils to come. Let these therefore be examples ●etforth/ not only for all kings/ that in the fear of god and for the love of christ they might learn to avoid the horrible and terrible plagis of their ungodliness/ but these examples be also prescribed to the church that we might be taught under all emperors and kings to bear the cross. For as the jews under these kings suffered many persecutions and vexations till christ came/ even so must the crystians under all turkish emperors/ kings and anticrysten popis bear the cross until the last day. In this our time full few are there such favourers/ patron●● nurses and defenders of good letters and holy scriptures as were Alexander the great and Ptolomeus Philadelphus'/ theridamas are so many Antiochis the burners of good books and sleyers of holy saints. Alexander carried ever about the poet homer with him/ & fought ever so happily/ but not for christ. Would god there were now but one Iosi●s or Ezechias/ which would karye David and Moses about with him/ that he might for crystis sake (as happily as did Alexander) fight in these troubles days the just batails for the defence of the gospel against these turkish Antichrist'S. God steer us up another Philadelphus' which would gather together all these so great and holy learned m●nis bokis of late printed/ and lay them in lybraries and not burn them. Let us hear the angel yet speaking with Daniel.  
☞ For I truly was from the first year 
Text.  of Darius the Mede present by him to 
Chap. ●  help and strengthen him. And now shall I tell the truly what is to come. Behold there be yet standing in Persie. 3. kings/ and the fourth shallbe the richest of them all/ which thereby boldened and holding his riches/ shall stete up all his princes against the kingdom of the greeks.  
The angel speaking before in the .9. chap. of the .70. hebd. remembered the hard time, to which space/ he gave the first 7. hebd. wherein with so great difficulty the city and temple were builded. In the x. chap. he expressed yet the difficulty largelyer shewing the battle of the good angel against the baddein all these .49. years/ wherein the building was so long letted & at last absolved. Now he telleth how many kings stood in Persie in these 7. hebd. He saith/ they stood/ for that they flourisshed and appeared to themselves to stand fast for ever/ never to be conquered. The first was king Cyrus'/ the .2. Cambyses: the .3. Smerdes one of the Magis. 
Cyrus.  The .4. and richest was Darius Histaspis 
Camby.  called Artaxerxes/ and also Ahassue rus/ which had .2. sons xerxes and Darius 
Smerd.  Longimanus. This Ahassuerus was 
Darius.  mighty and rich as you see by his infinite 
Ahassu●.  tribu●is in the story of Esiher/ & therewith provoked his princes in conclusion against the greeks which for their wittis' and riches were also the more animated to fight against the Persians'/ both their evil princes/ that is/ their evil angels there unto so incensing them. But yet shall you note it/ that Ah●ssuerus himself prosecuted not this war/ but left it to be foughten with his son xerxes/ which waging battle with the greeks (his father 
xerxes & Darius Congim. brethren  dead) left his brother Darius Congiman to reign in Persie/ which Darius called the younger/ and having Esdras and Nehemias his teachers and counsellors/ his mother queen Esiher being a jew/ gave the second licence to build 
The distribution of the .7 heb & of the .62 hebdom.  up and finissh the city and temple. And from the. 32. year of this Darius the younger brother to xerxes to the begyning of the Roman Monarchee (I judge) that we must give the second divided part of the hebd. that is the. 62. hebd. which reach just unto the first emperor and consul julius Cesar even to. 47. years before christ's birth/ for the angel (as it appeareth by the telling and divydinge of the nowmbers/ and by the process in the text/ had ever rather a respect to the beginnings/ order/ and end of the. 4. Monarchies and especially to those. 3. Monarchies 
7. hebd. & 62 heb. distributed.  following/ & to the affliction of his church under the said imperies/ then to the continuance and lynking together of the nowmbers one immediately to follow the t'other. For he saith (after he had distributed the first. 7. heb. to the building) distinctly and severally in the next verse (not repeating the former. 7. hebd.)  

And after. 62. hebdomadis christ shallbe slain.  
Now is it manifest/ that after none of all these last and learned menis account (if they follow the words of the text and not repeat the former. 7. hebdom.) can the nowmbere be continued immediately/ but must be broken as the angel breaketh & divideth them. So that this is the sense and mind of him. That after. 62. hebd. where the prophecy of jacob shallbe fulfilled/ concerning the sceptre of juda to be taken away and the Romans to rule the jews/ then shall cryst be born & slain etc. but jacob saith not immediately after the sceptre be taken away/ no more then the angel saith here immediately after the. 62. heb. cryst shallbe slain/ for it was (I say) 47. years after/ and after these. 47 years/ yet. 33. after ere he was slain. This much have I learned sense by the expending and weighing of the text & process thereof/ so that if (as Cicero saith) our later cogitations be wiser than the former/ let the readers be judges.  
Now to the text/ xerxes prosecuting 
Reed Iu ● inun. l. 2  the provocation by his father's riches/ fought against the Grekis in Europa where he overcomen/ fled back again into Asiu/ 
The incense of xerxes. xerxes death.  where he thus beastely and cruelly lived & had a miserable end. For he took his brothers wife being a live and gave his brother's daughter to his own son/ & after ward lay by her/ and than he slew his brother. He lieth not which said: I shall viset iniquity. For these incestuous beastly bloody cruelties/ the monarchy of the Persians' began to shake and fall/ and xerxes himself was miserably slain of Artabanus the last king of the Parthens. Cet this be an example to all emperors and prince's/ to betaught to fear 
An example for all kings.  God le●t for such crimes they be the destruction of themselves and of their kingdoms.   

☞ Then shall there stand up a strong 
Text.  king and obtain the most mighty empery/ and shall do what he life. And when his kingdom hath stonden/ it shallbe broken and divided into the. 4. climates of the world/ but not to his own posterity/ nor yet with that majesty and power wherewith 
Here begyneth ye● monarchy.  himself ruled. For his kingdom shallbe minisshed and distributed to other kings besides these 4. or unto strangers By these words/ the angel describeth the flourishing increase and destruction of great Alexander: For under the greeks/ the jews should suffer yet many plagues. 
The upspringe & fall o● Alexader.  For Alexander himself thought to destroy jerusalem/ but the high bishop coming forth against him meekly with the Cevitis so iently moved and entreated the king that he was right beneficial with great gifts unto them. This mighty 
Chap. 8.  Alexander to rule & conquer all the world was called before the great horned flying goat. Him to do what he listeth/ is to have a prosperous success in all his affayers and victories. For he being but. 20. years old/ ere he was full. 33. had subdued all the world.  
The verifying of these prophecies declare them to be spoken of god which only as present foreseeth allthings to come And where he promises us deliverance/ he showeth himself to tender us that embrace his prophecies. The godly therefore are confirmed left they fall back from their profession. But the last part of this chap. pertaineth to the last part of this Monarchy and to this age of the world declaring what persecution Christ's church hath and shall yet suffer under the cruel seculare & spiritual anticristis & at last under the turk Mahumete/ the spiritualtye yet lordely reigning a●tir a profane proud heathen fashion/ persecuting the doctrine of christ & quenching the light of the gospel/ of the true invocation in faith and confidence in the son of God/ defending by their seculare arms idolatry, fight burning & fageting for their idols and for their prodigious lecherous lustis/ slaying innocents for the true doctrine. For unto their spiritual tyranny the seculare emperor & princes add their furious merciless blood shedding, both by persecution of the gospel and by batails, whose pride and riches be the sp●rres unto all this tumult where in good studies and letters/ gospel and christ shallbe neglected & at last a new darkness & fiercer furies with the miserable mutaciō● of kingdom now begun & in brewing. These afflictions would god/ men would 
What now should the christian princes do.  consider/ and before all/ ask of god to preserve govern norissh & increase his church. And if there be any prices which may heal these wounds/ let them now do their office/ lest christ in his last judgement now at hand accuse them guilty dampnanation. Now should emperowr and princes setforth the bible and defend good preachers. Now should the christian learned men be sought out to teach Christ's word of salvation. Now it behoveth princes to defend the gospel of christ teaching peace and not banissh and burn the word of peace commanding the true faithful preachers to silence and restraining the scriptures and godly books foreboden of them to be red of the christian good people so desirous to read them for their comfort in these troublos days. Take ensample at the said kings which solonge as they gave licence to the jews to build their temple/ god gave them noble victories and rest as you see it in Salomons days/ but when they restrained and forbade the buildig thereof they had their handis full of war and themselves miserably slain. A like terribly and troubles face is there this day of the world/ for inhibiting the building of the church of christ God sent them his angel christ to help them whiles they were content the jews to edify their temple. And when thy inhi ted or neglected that good work he provoked one king to destroy another as the stories declare it, There be now marvelous subtile craftinesses exercised in courts/ insidious wylinesses/ covetuose 
the face of courtis.  counsels/ privy studies for promoons and one king to destroy another faith les favour flattery etc. Which all is called politic prudence and pleasauncie but it must all shortly be turned into misery folisshes and into a calamitous destruction. 
Alexan der the beginer of the third Monarchy.  But return we to Alexander the beginner of the .3. monarchy and let us set him as a glass before all emperowrs & princes to see themselves in him. you have herd of his good fortunes and success in so short a time/ which translated the monarchy of the persies unto the greeks/ as the prophecy was then verified with in .200. years following. But the same prophecy yet tuneth unto this day upon like Alexander's in a perpetual path to be verified upon all the christian empires and kingdom which have so blasphemosly persecuted and quenched the word of their salvation so mercilessly shedding the innocent blood for the Gospel. Some kingdoms have felt the stroke of this word & more be likely to feel the changys' of their kings stock. Let all other beware of like heavy mutations inminent: the boar is now opened/ shut it if you can. God had endued mighty Alexander with great and clear gifts. It was a great beautiful glory to him/ in that he was feared and sought to of all other kings/ endued 
Alexander's gifts.  he was with impery/ riches and many noble victories/ and delivered from many heavy chances and perels of his own subiectis. He was also of natute very strong/ hardy/ and in counsel he passed the wisest/ he could judge and foresee what was ever for the best/ he was prudent/ comely/ princely/ affable ientle/ and amiable/ he loved justice and punished the malefactors. No prince like him in virtue morals so long as he was in a right mind. But he aknowleged not god to be the auctor of them. And therefore of pride and wealynes gave himself up unto his own lusts as to eating & drinking delicately and immoderately & unto voluptuousness of his body to be pampered up to satisfy his lybidinose flesh. And being drunken/ he sl●we his most entire and necessary friends/ and was most cruel against them/ which did him most faithful service. Then he polluted himself with lechery unto these fowl crimes he added contumelyes and cruelty against god/ he believed himself to have a certain divine prerogative and power above all men and god to (as would yet some pestilent flattering friars and prelate's put it into emprours and kings headis) he aknowledged not himself to have had done so noble acts and escaped so great perels by God's help only/ but attributed this glory & prosperity to his own wisdom dignity royal/ to fortune and to his own policy/ power and riches He would come forth some times disgoised like jupiter Hammon all in glittering you low gold/ and eft soon as Diana would he daley most lasciviously and fylthely among women. Wherefore there followed the most heavy punishments. For ere his kingdom was set in ordir he died in his drunkenness bantkettinge with his 
Alexander's death.  whore. And at this his wretched fall/ all his family and kindred was also throne down. For anon after/ Olympias his mother/ his sister and his two wives and his two little sons were slain of his own minions and play fellows. What ensample of manis inconstancy can be clerelyer setforth? For this so mighty & clear a kings stock and family could not find a faithful friend to defend his/ after his death/ no not one in all the world/ no not among them unto whom himself had given so many gifts and provinces/ and whom he had brought up & promoted. For Cassander the son of Antipater which was brought up of a child/ and promoted of Alexander slew Olym pias Alexanders mother/ & after he slew Roxonem & his son called Alexander and his other son Hercules born of Bersine. The governor of the Sardins slew Cleopatram his sister. These calamitis came not to Alexander and his 
And now you kings beware be wise.  house of chance/ but of the wrath of god and all to monissh like king is in time. Many sins god punissheth in this life/ let us think upon the judgement to come where eternal pains be prepared if we amend not. The transitory shortness of this life should mo●e princes to beware and repent and set the fear of God's majesty before their eyes. Remember more tall princes/ you be but dust. you be no gods God will shortly intercept your breath/ whose reward is everlasting damnation/ if you repent not.  
Alexander reigned .7. years after he had slain Darius the last king of the Medis and Perseus'. And then the Greek Monarchy sustained great batails trouble and slaughters and was torn and rent (as hath the text) into many and sondre dominions of strange kings/ Alexander's posterity elene extinct. Then there arose bloody batails betwixt the kings of Asia and Syria and Egypt all in the same Monarchy/ never ceasing cruelly shedding each others blood until the Romans wexinge strong/ began to set in foot/ and so at last conquered the greeks/ the Assyrions' and Egyptions' And thus was the world .47. yeris before christ's birth devolved into the fourth Monarchy called the Roman and last empire. From Darius Longimans' death to the begining of the Roman Monarchy/ which was .409. years/ but especially from anon after the death of Alexander when the kings of Syria and Egypt thus cruelly destroyed each other: yea 
The situ ation of judea.  may be sewer the jews had evil rest: For their land lay in the mid way betwixt egypt which is sowth from Syria. So that the jews were ever overrun and depopulated of both the hosts/ now of the Egypcians and then of the Assyrians & Grekis. Alexander's kingdom/ after his death was broken and divided into the .4. partis of the world/ or windis of the heaven/ subverted and distributed to aliaunts/ that is into Syriam/ Egypt/ Asiam and Grece. By the strange dukes and kings of these .4. kingdoms which served Alexander are understanden Seleucus' king of Syria/ Antigonus of Asia/ Ptolomeus of egypt/ and Arideus of Grece/ yea they divided all the provinces of the hole Monarchy among themselves/ and than they fought who should have all/ thus was his kingdom broken and dispersed. So great calamities were there after Alexander's death by the reason of so many perpetual batails/ that Demades very aptly compared the power and hosts of dead Alexander to the digged out eye of Cyclopus.  
These examples I reherche/ that siche punisshments might warn princes and move them to modesty and to fear god. Remember that christ said: Without me can you do nothing. amend therefore your lives and be merciful to the poor innocents/ or else look for no favour/ but for the vengeance of God to be powered forth shortly upon you. Darius Longiman reigning at Babylon/ whiles his brother xerxes fought in Europa against the Grekis/ gave licence and commandment to the jews to return and finish their city and temple. (For it appeareth Esdras & Nehemias to be of his chief counsel) And therefore his fortune agreed with his virtue. For God defended that modest and beneficial king unto his church/ helping him in his governance and defence of his realm. Let emperors and kings follow this godly kings fact in re-edifying gods cite and temple/ which is his church by setting forth true preachers and teachers to reedifye the walls of jerusalem. The text 
Psal. 51.    

But the south king/ one of Alexander's 
Text.  princes shallbe mighty. 
Ptolom. Lugi. king of Egypt/ tonam●d great & Sotir.   
This south king one of Alexander's chief captains or dukes brought up of a poor soldier/ was called Ptolomeus the great and also Ptolom. Sotir/ that is a great saviour/ but yet all Syria/ suffered all things contrary to his name. For this Ptolomeus the son of Lagi governed egypt which was sowth fro the jews/ and was a mighty king and vexid sore the Syrians and jews. For under a fraudelent colore to sacrifice he entered into jerusalem upon a Sabbath day and cruelly dealt he with the jews' leading away many thousands captived▪ Pausanias telleth that he left after him sons/ Philadelph/ Ceraunion and other. Polybius affirmeth him to have died almost. 40. years after Alexander.   

☞ Contrary to this king shall there 
Text.  be another mighty one and overcome him whose dominion shallbe right great & ample.  
This king was the north king Seleucus 
Seleucus Nicanor Macedo king of Syrie.  Nicanor of Macedo the son of one duke Philip/ which was not therefore called here so mighty in dominion over so great an empire because that after the death of Perdyk the governor of Babylon & because he overcame Antigonum fighting against Syria and his son Demetrius/ and in the front of the battle overcame & slew Lystmachun/ but for that he being slain unwares by the await laying of 
Seleucus his death  Ptolemy Ceraunio the brother of Philadelph/ left the most ample kingdom to his sons/ that is to weit the kingdoms of Babylon/ Persie/ Mede/ Bactre/ Parthie/ Asie/ and part of Syrie. This man was not hurtful to the Jews/ but suffered them to keep and use their own laws. josephus to witness. Now proceedeth Dam niel (the kings of asia & Macedon/ that is/ the west and east kings omitted) in his prophecy of the kings of Syria and egypt: because that betwixt these two kingdoms/ judea was situated/ and was well. 300. yeris vexed molested & grievously persecuted & shaken insunder of them both. But before we declare daniels prophecy/ we shall in ordir/ one against another/ set the names of these kings of Syrie and Egypt/ until we come unto Antiochum Epiphanem the very scourge of the jews.  
The kings of syrie▪ north. The kin. of egypt/ south Seleucus Nicanor. Ptolomeus Lag●s. Antiochus Soter. Ptolom. Philadelphus. Antiochus theos his wife/ his sons Seleuc Antioc. Ptol. Euergetes his son▪ Castinicus Hierax his sons Seleucus Ceraunius/ Antiochus the great/ his sons/ Ptolomeus Philopater. Seleucus Philopater. Antiochus Epi phanes/ his sister Cleopatra wife to Ptolomeus Epiphanes. Ptolom. Philometer his son. Bernice his daughter.   

But after a few years they shallbe 
Text.  confedered. For the daughter of the south king shallbe given in marriage & be brought to the north king to make the peace and concord: but this human policy and strength shall not long endure/ neither shall her ●ead oryssewe stand/ but both she and they that brought her thirther/ her son/ her parent and husband shallbe all betrayed and destroyed in short speace.  
Here you see the unhappy chances that follow the human policy of them that persecute gods people/ albeit their counsel and policy appear never so godly before men. What might seem more godly then by marriage and affinity to confir me concord and to make peace and friend ship? Bernice the daughter of Philadelphi king of Egypt was given to Antiocho theos king of Syrie to make the peace For these two kings had been long at war/ and Ptolo. Philadelp had lost certain cities in Syria/ which cities he thought by this gift of his daughter/ at length to recover. But all was in vain. For this Antiochus repudiated his own wife called Laodice mother to Seleuco callinico and to Antioch hierax/ & married Bernicen. Which marriage and repudiation or divorce from his first wife was the occasion of great mischief and murder. For Seleucus Callinicus at the persuasion of his mother Laodice slew● Bernicen his steep mother with her young son/ which murder was the occasion of many a bloody battle as you shall see here after. This Ptolomeus Philadel▪ was he that instaured the library in Alexandria/ hyeringe the. lxx. interpreters to translate the. v. books of Moses out of Hebrew into Greek. This prophecy was not only spoken of those kings/ but also of other following them. It is not long ago sense some kings gave their daughters to foreign kings in marriage to conciliate amity/ and what succeeded thereof? they never sense agreed well. Albeit Ptolom. Philadel. was a vainglorious viciose covetous king/ yet did god use him as an instrument to serve his glory in steringe him up to 'cause his scriptures to be translated and reserved for ever in lybraries. This Ptolom. thought by this marriage of his daughter at length by her posterity to join all the hole kingdom of the north to his own realm of egypt/ and gave in dowry with Bernice the land of jewrye. Antiochus took her and repudiated his own former wife Caodice & used her as a concubine. But at last she being weary of that life/ poisoned him for his labour and caused her son Calli●icum to slay Bernic●n with her young son/ and did set Callinicum in his father's room to be king of Syria/ wherefore this human policy and confederation stood not long/ neither might Bernices seed enjoy the kingdom of Syria. Also the men that brought her thither which should have defended her and her issue/ all were destroyed/ & her husband to/ which all should have been her staff/ parents' and comforters.   

☞ And then shall there stand up another 
Text.  of her stock to come into her place/ which shall come with an host against the king of the north.  
This man was Bernices brother/ now king of Egypt/ called Ptolom. Euergetes provoked to revenge his sisters & his navies deaths. He came with a great power against Callinicum king of Syria. He shall come saith the angel and obtain many great cities of Syria/ he took away much treasure and images. And therefore saith the text.   

☞ And shall invade his strong cities 
Text.  and castles/ and in them he doing great and clear victories and featis of war shall obtain his purpose. And carry away captived into egypt their gods/ with their rulers and most dear and precious plate and jewels of gold & silver. And for a few years shall he stand sewer at rest from the north king.  
This king of the south/ Ptolom. Euergetes (his sister's death thus revenged) returned suddenly home into egypt/ by the reason of seditions and uproars wrought in his absence/ so that at his return/ he was compelled to make peace and to take truce with Seleuco/ Callinico. And at this time/ Euergetes commanded jewrye to pay him tribute/ and was without war certain years at rest from the Syrians. And therefore saith the angel.   

after that the king of the south 
Text.  shall have thus invaded Syriam/ he shall return into his own land again (for fere of seditions there in.)  
But Euergetes first obtaining the chiefest & strongest holds of Syria did chase Seleucum out of his father's Philadelphis kingdom and place for killing his sister and took from him a great part of Asia/ he rob his temples and spoiled his land ere he returned. Now did Antiochus Hierax fight against his brother Seleuco/ which Hierax overcomen and fleeing into a wilderness was slain. And Seleucus casten of his horse died. This was the miserable end of these 2. wyked brethren not reigning scant. 3. years. This story toucheth the angel/ because that betwixt these ravisshinge hulkis thus spoiling and slaying each other/ judea lying in the mids among them was taxed peeled and rob unto the back bones. 
Text.    

But the sons of him set on fire shall 
Of anti●cho the great & Ptolom. Philopater.  gather a mighty huge multitude into an hos●e. And one of them coming as it were a universal flood flowing all over shall come upon him/ & go thorough his realm & come again preasinge and persinge even unto his most strongest castles.  
The two sons of Seleuci Callinici 
Antioch fighteth against Philopate●.  king of Syrie/ which sons were Seleucus Ceraunius and Antiochus the great thus set on fire/ came with this so great an host against Ptolomeum Philopatrem the king of egypt. This one of them here mentioned was Antiochus the great and air of the hole kingdom of Syria after that he had overcomen Milo. For his brother Ceraunius betrayed in Asia/ died in the time of this battle. Antiochus therefore coming with so great an host recovered and oppressed many cities in egypt and in Phenicia which were subject to the Egyptians. Here he came upon him/ that is upon Ptolom Philopater king of Egypt like a flood (and as Polybius writeth describing the begining of the gestis of Antiocho) with three score thousand footmen and. 6000. horsemen brought unto Raphian the king of Egyptis most strong city/ where against him he pitched his tentis/ where the battle foughten/ Antiochus had the victory & rekovered his former lost cities. And here were the jews compelled to change their lords & governors/ in which mutation what vex ations and how great losses and afflictions they suffered/ you may well coniecter For whose heavy cause and persecucion● to be known/ the angel thus prophesieth. But how Ptolom. Philopater with might and strength repelleth this violence/ it followeth.   

Then the south king shallbe 
Text.  provoked with anger/ & shall lead forth his host 
Philopa against Antioc.  to fight against the north king which shall bring forth in battle an infinite great multitude which multitude shallbe delivered into the sowth kings handis/ which karyinge away this multitude/ shallbe elevated with a proud heart/ because he hath throne down and gotten so many thousandis. But this victory shall not long stand fast.  
Now is the battle treated which Ptosomeus Philopater king of Egypt fought against Antioch the great. Philopater was wealy and prowed & anon angered and soon moved to war/ here he hath the victory of Antiochus/ and therefore was his heart so puffed up/ that he had throne down so innumerable an host and recovered his lost cities/ for now he thought to take his case in all idle lustis at home. justi nus writeth. That Philopater might have deprived Antiochus of his kingdom now/ if his virtue had holyen his fortune. Sed vincere scis Hannibal/ uti victoria nescis. O Hannibal/ thou know'st how to have victories/ but how to use and keep thy victories thou knowest it not. justinus in his. 29. book/ saith Ptolemy to be to named Philopater of a contrary fact/ for that his father and mother flay ne/ he got egypt. Wherefore an evil tree must bringforth evil frutis. For Phi lopater returned home/ slew his own wife Eurydice which was his own sister all the nightis continually was he given to whoredom and the days to banqueting. He permitted his man concubine Agathoclern/ and his woman concubine Agathocleam to rule egypt/ o what manner a ruler had then miserable judea? But this his victory stood not long sewer and fast. For he lived not long after but had a miserable end. By his life he caused the jews to be rend of elephants. In these days were the jews grievously afflicted and scourged. For first they had joined themselves with Antiocho the great. after that/ were they taxed and mulcted of the Egyptians/ and they that were then in Egypt were cruelly handled. 
Text.    

For the king of the north shall yet come again upon him bringing forth a greater host than before/ and after a few years shall he come against him with a mighty great company strongly provided with great riches.  
This is the prophecy of a new battle by Antiochus the great against Ptolom. Epiphanem/ the son of Philopater now dead. For anon aftir/ Philopater being dead/ and his very young prince Ptolom. Epiphane left behind him/ Antiochus moveth battle agenayenst egypt. But here was Antiochus commanded of the senators of rome which had taken the tuition of the young prince to let Egypt alone. Which thing he heavily taking/ joined himself confedered with Hannibal and Philip king of Macedo: but yet was he overcomen of the Romans/ and was come pelled to give over not only the hole Asia unto the mount Taurns/ but also give in pledge to the Romans his sons Antioch Epiphanem and Demetrium.   

But in these days many shall resist 
Text.  and overcome the king of the south.  
For albeit the Romans had taken the tuition of the young fatherless prince of Egypt/ yet be these tutor's oftin times very slow. And therefore ceased not Antiochus now confedered with Hannibal and Philip Macedo which sent ayed to Antia chum to molest the young prince Ptolom. Epiphanem/ and by the ways were the jews most grievously vexed both of the Syrians and also of the Egyptians.   

☞ And the cruel men of thy noun people 
Text.  even many bakfallers from the law/ 
Isa. 19  shallbe puffed up and extolled/ & all to fulfil the prophecy of their own fall/ & to be all to broken.  
This verse declareth/ the impictie/ ungodly cruelty/ and the forsaking of the law of god to be the cause of the calamities of that jews. For he cannot suffer these sins of his people which said/ I shall viset their iniquity etc. Here he painteth the wyked bishops of the jews which being both cruel and forsakers of God's laws/ puffed up with pride seduced & drew after them many jews into like sins/ for their falling back from the law of God. When Antiochus burned the books of Moses and commanded the keepers of the law to be slain. Machab. 1. then were the jews a frayed: and especially the bisshopes and high priests/ & they till back quite from the law which should have given example of constancy & godliness animating and exhorting other to standfast in the fear of god cleaving to 
Onias an apostata.  his promises by faith. These bishops were jason/ Onias/ Menelaus/ one procuring the death of his own brother that he might have his bisshopryke. Onias' with many like bakfallers from god/ fled into egypt/ where/ in Helioposi they builded them a temple and altars/ and used there religion as they were wont in jerusalem/ whom god had directly commanded to have but one temple/ one tabernacle/ one altar/ no where else to be any builded but in the land of Canaan. For so known God the consent of his doctrine to be the better kept. For he had decreed/ from what place his voice should sown/ be heard/ & carried over the hole world.   

But yet shall the king of the north 
Text.  come and cast up bulwerkes about their cities and take his most strong towns neither shall the south arms stand against him/ nor yet may his most strong & choose soldiers resist him. For he coming thus upon him shall do his lust/ noman withstanding him. He shall also invade and stand strong in that most pleasant & desired land which shall yield themsel●s into his handis. Also Antiochus shall turn his face unto Egypt to get the hole realm. For under the colour of a peace making he shall give his most feyer daughter in marriage to the young fatherless prince to destroy him/ but it shall not so come to pass/ neither shall Antiochus have the south kingdom. after this shall Antiochus turn himself to the eyelondis and take many of them. But the prince or consul of the Romans shall compel him to cease with rebuke and shame so that he shall not do this traitorous villainy to the young prince of Egypt. Wherefore Antiochus shall turn himself to the defences or holds of his own land/ where he shall smite himself against an hard stone and fall never to be found again.  
The angel returns to Antiochus the great/ yet again invading Egypt there to have gotten many of the young princes cities. Neither might the young chyldes' arms called Ptolom. Epiphanes resist him. Here were the jews vexed grievously on both sydis. Here judea is called the most pleasant desired land/ not only because it flowed with milk and honey (as Moses saith) but also because that god did not so to any nation as he did to the 
psal. 147  jews. Antiochus invading judea stood strong in it/ when he did put Scoba the young princes of Egypt's deputy & captain with all his host out thereof to flight. Which Scoba overcomen/ Antiochus made the jews tributaries to him/ yilding themselves to antioch upon the condition to keep still their religion. after that Scoba was slain of Antiocho in jewry/ & the jews brought under his tribute/ he maketh yet another voyage into Egypt under the colour to mary his daughter Cleopatra to the young prince Ptolom. epiphane. The jews feigned themselves to be Antioches friends and to receive him into jerusalem. Albeit they known it/ and were glad then/ that the Romans prepared to resist him. Neither was it but dissimulation on Antiochus part. For he had decreed to divide the tribes of jewrye/ part to be given with his fair daughter Cleopatra in marriage to Ptolom. Epiphanes yet but a young child in a manner/ 
Cleopatra filia feminarum.  and the other part to receive to himself into his own realm annexed. He would marry his most goodly fair daughter called filia feminarum/ for her excellent beauty (albeit the Hebreus use the same phrase for every woman) to the south young prince/ that yet by such means he might set in his foot to get the south kingdom into his posterity/ but it succeeded not. For after Antiochus' death there followed a great inclination and loss of the kingdom of Syria. He feigned to go a plain way: but he intended deceit to the young prince/ & yet failed he of his purpose. For his daughter after she was married/ queen Cleopatra loved better her king and spouse Ptolom. Epiphanes/ then her father Antiochus in this case/ and not to destroy her husband that the realm might come into her father's handis. This day likewise had liefer the spiritualty give 
Divitie the daughter of religion hath devoured her mother.  their most fair daughter divitias to the emperor and kings of egypt/ for a deceitful colour then to keep her still/ that yet at last they might obtain again their old kingdom/ that is the seculare & spiritual authorities & power over princes to do what they list/ as they were wont to do/ but it shall not succeed. Religio enim peperit divitias/ & filia devoravit matrem. for religion brought forth riches and the daughter hath devoured her mother. Then Antiochus turneth his face to the eylandis sailing into Grece/ theridamas to fight against the Romans/ where by Hannibalis and other menis help he got Rhodes and other cities to help him against 
Attilius  the Romans. But the consul of Rome resisted him and did put him to a shameful rebuke and made him to cease and to be content with Syria/ and to yield Asiam to the Romans/ with the charges of the battle and to render to them the ships 
Livius decade 4  the captived/ and all that fled to him. Wherefore (saith the angel) he shall return home with shame/ he shall be smy●●n against the rock and be alto broken in 
Antioch the great slain of hi●owne subjects.  his own fall. For now Antiochus returned into Syrian/ for very poverty rob a rich temple of jupiter dyndyme● where/ of his own people he was wretchedly slain. This was the end of Antiochus the great which living would never cease from war and yet fought he ever unhappily. For the dukes of young Ptolom▪ perceived his fraudelent intent in giving his daughter in marriage/ & therefore got they the Romans to be the prince's defenders for that time. It is therefore the destruction of many realms to move battle not necessary nor justly/ namely fortune frowninge upon them. And therefore this it is that the angel saith in the end: He shall turn himself to the help & defences or holds of his own land in Syria etc. For in this his shameful flight from the Romans with so great loss and rebuke/ he for need robbing the temple was miserably slain of the common people.   

And there shall succeed him a vile 
Text.  covetous extorsioner and pieller of the people exacting great tributis unworthy any princely honour/ he shallbe soon slain/ but not nobly in any open battle.  
The description of Seleucus Philopater 
Of Seleuco philopater.  the son of great Antiochus reigning but a short time/ his two brethren Antiochus Epiphanes and Demetrius yet kept in hostage for pledges at Rome. This S●leucus is here called a vile quaestor that is a vile extorsioner a briber a pieller poller etc. a man neither valiant in war nor defender of his country/ but a comherde neither armed with laws nor defender of justice/ but an idle unprofitable prince and a very idle belly burden of the earth. This vile quaestor was made away shortly by the frauds of his brother Antiochus Epiph. being in hostage at Rome/ that this devil and subtile serpentine antichristian Antiochus might en●o●e his kingdom. This description aught diligently to be noted. For it is and shallbe the very face of the present governances in these our last days. For of such cove tuose cruel tyrants/ idle extorsioners/ piellers/ pollers/ brybers/ fools idle belly beasts/ not defending good people nor ministering justice and judgement/ nor suffering honest maner● nor wholesome doctrine to be taught/ but with great taxes ●xcyses loons priests never to be repaid/ thus beggaring their empires and commons/ the money ●uyll spent after their own sinful lusts as do commonly the courtis of emprours' kings and queens/ of such idle vile ques●ors shall the last kingdoms of the world be governed. This vile Seleucus commanded the temple of jerusa lemto be spoiled/ as now at last shall there ly●e vile questors gather into their have dis all the riches of the Popis church. If you compare this image unto the last age of the world/ you shall perceive: the angel not to have only prophesied of Scleucus but also of the later kings and emprours of this world/ and to have setforth the calamities of the church of christ in these later days/ that we might know the sins of the spiritualty & of their idle imps to be worthily plagued of the seculare Seleuk●/ which both together shall persecute Christis poor flock. And yet shall god deliver his from both their bloody mouths. These vile questors shall daily invent new kindis of eccyses and exactions to pyss and empovet their commons/ as hitherto have the bishops done in vexing/ polling and pilling their diocesans/ preistis/ people/ abbels & spiritualty 
Note the fable of Hisope / till there shall come the third kyght and sw●pe away both frog and mouse. little remembered they that joan Baptist commanded them to be content with their own stipends. They contemn the example of Achab whom God so punished for taking away Naboth● vineyard. They should spare the possessions and goodis of their subiectis and diocesan● that the people might have to setforth their children to school and to learn them honest and utyle occupations and that they might help their godly kings/ emprours' & true preachers in time of need against foreign incursions. But (as I said) let us know these open plagues to be just punishments of the people's sins & warnings to excite them to godliness/ and to commend the congregations to gods cu●e and to mitigate these cruel open tyramnies/ and to send us wise rulers/ just/ strong and happy princes studying for the profit of their commons/ & to give us good bishops/ to orne the churches and not to oner them/ and to setforth and illustre the glory of god/ and not to obscure it.   

☞ But him there shall succeed a contemned 
Text.  person nothing esteemed to have had been king or thought to have had the kingly honour/ but yet shall he get it by gifts and come in quietly at his pleasure and obtain the kingdom by flattery  
In this king is described and figured antichrist to reign both in the seculare kings and emprours and also in the ecclesiastik 
Of Antigona ochus Epi phanes king of Syria.  sort in these last days unto the world's end Let us therefore behold the begining/ the success/ and end of this anticrysten Antiochus/ which to come to the kingdom/ slew his own brother Seleucus as did jason slay Onias the bishop to obtain his bisshopryke. And have there not been like pageants played among emprours/ kings/ pope's priests and bishops/ one to succeed another? Antiochus his begining was vile and contemptible not looked for to be king. For he was in presone at Rome left in pledge of his father/ neither asked of the Sytians nor lawfully called to be their king/ for his elder brother Seleucus had now a son alive to succeed him. The angel therefore calleth him a contemptible or an unestemed person/ for that he wanted authority/ that is virtue/ felicity/ unlooked fore of the people. But god did set him in authority and place to be the instrument of his wrath. For whosoever shall well tule and be obeyed of his people/ he must nediss have authority/ which only God createth/ witness Solomon saing. An eye 
Prou. 20.  seeing and ear hearing both be of God. Albeit therefore this antiochus was subtile and a bold waryer/ yet because he wanted the just authority before men/ that is he was unjust/ outrageous▪ cruel/ viciou se/ he was called of the aungella contemned vile unestemed wretch. He therefore what by deceitful fraud/ flattery and fair false promises/ got the favour of the romans to defeat his brothers son of the kingdom. But will you see antichrist in his proper colours? He shall come into his authority and place of himself unsent of god/ neither entereth he in by the door/ but lurketh a wolf undera lambs skin. 
Antictystis frau des.  What glittering show of honesty/ vertewe/ godliness and holiness showeth and pretendeth this horned beast? under how many holy pretences to suppress heresies seditions and to abolish false religions/ yea to abolish anticryst himself to refor me the churches and plant the gospel playeth he anticrystis part in stablishing false doctrine and falser religion and in suppressing the true gospel? under the colour of preaching the gospel purely and sincerely/ he burneth & banisheth all tr● sincere and pure preachers of it. Hath not Mahumete and the pope's by these subtile fraudis gotten their kingdoms? They promise' to teach & declare the laws of god/ but they preach their own dead devilish dreams. They write themselves the most holy headis and vicars of the catholic church of God/ but they be the most profane cheiftains of satans synagogue. They pretend rightwiseness/ & work all mischief. They fain peace/ and be the authors of the most unjust batails. They praise and preach mercy and good works/ and be therselues the most cruel merciless tyrants and sheders of innocent blood/ spending the goodis of the church & substance of the poor upon their own fleshly lusts and dirty doing sakes.  
Three things be here expressed. First he is not called. Secondarily/ it came prosperously to pass with him to reign.  
Thirdly he obtained all things by murder/ fraud and flattery. He was far inferior to his father antiochus the great both in power & fortune. He was a subtile deceivet/ a fair false promiser/ a flatterer/ a vicious lecherous person/ covetuose/ graceless/ bold in mischief and pie tells.   

☞ And arms shall come like a great rising sea before him/ & they shallbe over 
Text.  whelmed of him/ yea & even the prince himself which was confedered with him.  
By these arising arms be signified the princes of Syria & egypt/ but chiefly the captains of the hosts holding and keeping the cities in Phenice/ which like a swelling sea came rising up against this Antiochus Epiphan. which arms had then leaver either Seleucus his son the Syriam/ or else Ptolom. Philometor the egypt prince and son of Cleopatra sister to this Antiochus to have reigned then this contemned Antiochus Epiphan. This prince here confedered with him was Ptolom. Philometer Cleopatra's son and king of Egypt. All these arms and princes (says the angel) shall this wicked Antiochus overwhelm and overflow them like the dil●●i● of Nohe. Hither to hath he described the begining of the reign of Antiochus Epiphan. now shall you see the middis of his reign/ that is to ●eit/ his. 3. expeditions or viages/ of the which/ one was into Phinicen/ & the other two into Egypt against his sister's son Ptolom. Philometor.   

☞ For after that/ he shall make an i●sidiose 
Text.  confederation with him/ he shall come up and overcome him with a few folk. 
Of Antigona ochus first voyage into Phenice/ Tyro & Syria.   
That is to say: Alb eit antiochus Epiphan. shall make a deceitful confederacy with his nevey of Egypt/ yet shall he invade Phenicen the richest province that his navy had. And for that this antiochus his auun●le was naturally ravisshinge and wolueshe/ & because of his prodigalite & profusions of gifts/ he might not spare other menis goodis/ he took away here and there the riches of other men/ and the treasure of the temple/ and made sale of all things. But first he came craftily to his nevy to be confedered with him as an uncle to take the tuition feignedly of his navy/ & jest he should be suspected/ he came with a little company into Egypt but under this colour he invaded Phenicen/ rob and spoilt the city of Tyrus the most rich cite of all.   

And he shall come fortunately & take 
Text.  the most rich cities and plenteous places of the region/ and shall bring to pass those things which neither his fathers nor grandfather's could not/ the proyes'/ the spoil and the stolen riches shall he skater among them/ he shall also imagine and invent gyles and frauds that at his awaited time he might invade & take the strongest cities and holds.  
This province where in he so happily took the most rich cytes was Phenice/ wherein were Tyrus & Sydon with other rich towns/ which province was some time belonging to the Syrians/ but then was it the Egyptians and belonged to his nevey Philometor. The treasures and riches of this province he carried away & shatered them prodigally to make him friends and to higher soldiers. Here may you see how clearly god saw before and so certainly told every thing to come.   

Then shall he extend his strengths 
Text.  and mind against the south king 
antiochus first voyage into Egypt.  with a great and mighty host. And the south king shallbe provoked to make battle against him with also mighty an huge host/ but yet shall he not withstand him/ forthei shall betray him.  
Now had antiochus that rich province of Phenice & made him friends with the spoil. Wherefore he exalted with so lukkey a success and begining/ thought to invade Egypt with a greater host than he invaded Phenicen. But hear the occa stone of this war. His nevey was now but young and had two chief counsellors/ called Ceneus and Eulaius which would nediss have again Phenicen with the cities thus by fraud taken away of Antio chus. Whose counsel antiochus perceyning/ got this great host to invade Egypt rather to have all then to lose that at he had gotten. And here antiochus studied how to corrupt his nevies counsellors & dukes with money to obtain his purpose. The battle was set betwixt Pellusium and the mount Casium/ where antiochus won the field by cortuptinge his nevies captains with gifts/ then he fay ve himself to come nyerer into Egypt to his navy and to take the tuition of him/ for that he was yet but young & so by that deceit to obtain the hole land of Egypt And to bring this his wyked fraud to pass he corrupted even them that sat at his table/ daniel saying.   

And for because his own counsel 
Text.  familiar at his table shallbe his destruction/ antiochus shall procure a great host and slay very many.  
Co thus was young Philometors' host betrayed and he lost the said field by the treason of his own counsellors corrupted with antiochus deceitful gifts.   

☞ But the minds of both the kings 
Text.  shallbe bent one to hurt and destroy the ●other. And at one & the same table shall theispeke frauds and falsehood. But yet it shall not succeed/ for the end of this matter is appointed unto another time.  
after this was antiochus received of his navy into Egypt by the counsel of his dukes/ and they sat familiarly at one table. Wherefore the one thought to destroy the t'other/ for the awncle thought by the colour of his tuition and promise to defend his young navy/ at last to set him besides his kingdom. And his navy again thought to give tribute to the Roman● (which were then to mighty for them both) to be defended of them & to destroy his awncle and so to bring all Syria part to him again and part to the Romans. But the time appointed of god was not yet come/ that the Romans should conquer all the world which was a little above an. 100 years after. The chances and mutations of kingdoms and kings are in the handis of god visiting the wickedness of the fathers into their. 3. and. 4. generations. Neither falls there an hear from the head without his will at the appointed time of his foresight which no king/ nor prince/ as he cannot prolong nor differre/ so can nor may he not prevent it. Thus you see that thorough this feigned amity/ Antiochus came into Egypt/ and his nevy destitute the faithful counsel of his own nobles received him/ but both of them intended deceit to other. As often times the amities and feigned frenships' of princes be but mere deceit one to destroy the other/ as it is seen this day.   

Wherefore he shall return into his own land with great riches/ and shall 
Text.  set his heart against the holy covenant/ 
Of Antigona ochus first coming to jerusalem.  where (his pleasure taken) he shall return into his own land.  
That is to say: Antiochus shall leave behind him in Egypt his host and captains appointed under the said false pretence/ to keep and defend his nevyes chief cities/ which spoiled of him taking away great riches/ he shall return into Syrian. But in his return he thought to rob the temple of jerusalem (here may you see what a subtile ravening bear wolf was this antichrist the very figure of owrs.) Now had he good hope to have had all egypt and judea to. When he came to jerusalem/ there found he a whelp to serve him of his own turn: even the bishop jason a like bloody wretch/ which before had slain his good bro there and bishop Onias to get his bishopric. This jason received Antioc. reverently. And albeit as yet/ he by this jasons consent/ had not set up the idol in the temple (which the angel calleth the holy covenant) and so profaned it/ yet by the bisshopes deceit and consent/ he carried away the treasures and many rich ornaments. And a great slaughter of the citesens was made that resisted them/ and he carried away the substances of the rich men/ as it is to see in the. 1. book of the Mach. Now for asmiche as the angel extendeth the prophecy of this book unto the end of the world. Let all young princes beware of them that fain themselves to be their protectors/ and nighest 
Beware young princes.  of kin. And let us behold whether there be now any spiritual jasons confedered and conspired with like anticrystes/ to rob and spoil and slay the cry sten churches/ and to settup idols/ to confirm false worships in them. Now there followeth yet his second voyage into egypt much more mischievous.   

But at the appointed time he shall 
Text.  ●nuade again the south kingdom/ but yet 
Of Antigona ochus second coming into jerusalem.  shall not the last voyage be like the first. For the ships of Cyprie shall come against him/ and make him astonned. And then shall he return with great indignation & anger against the holy covenant/ where upon (his pleasure taken) he shall look about him/ and join unto him the traitors of the holy covenant.  
That is to say: after two years Philo metre his nephew espying more clearly the frauds of his awncle went unto Alexan driam unto Disconem his brother/ & obtained help of the Romans to recover his lost cities/ & thus accouraged of the Romans he expressed his awncles syriake host and army there left in his chief cities of egypt/ receiving his cities into his own defence/ ask help & aid of the Romans/ wherefore now cried his awncle open war against him returning a fresh with a great army into the coo s●es of egypt. But this voyage was not like the former/ for it was in vain & his 
Popilius.  cruel false purpose frustrated by Popilius the ambassador from Rome which with his spear drew a circle about Antiochus there he stood/ compessinge him to give a plain answer ere he would suffer him once to step out thereof/ here Antiochus avoided with shame and anger/ nothing done of him/ wherefore the angel saith: The navy of cyprie or cithin/ which were the Roman ships out of Italy. It followeth. And he shall return with indignation in a fury etc. That is/ after that antioc be thus afraid/ he shall in a great anger return into Syria. And in this his second return he shall do more 
Antioch his second coming to jerusal.  villainy to the temple and to jerusalem than he did before. For now he setted up the image of jupiter Olimpii in the temple/ & forbade circumcision with an open proclamation/ he brent the holy books of the law and prophetis/ and constituted sinful plays and all beastly heathen vigilies and stews to be haunted in the cite/ drinking drunken in the honour of their God's Bacchus and ●enus. He slew the godly men which would not consent to his idols and image service and to their heathen filthiness. He/ by the bisshhops' counsel left there an army of men to defend all this idolatry and heathen vicious abo minations/ and to press down the true religion instituted of god. And how great and grievous was the persecution and destruction of the jews common weal and true religion by this antichrist thus counciled and provoked by the bishops jason and Menelaius the story of the Machabeiss tell it. Now see whether Popis and bishops have not ensenced like Antioches unto the same sinful facts this day. For it followeth.   

☞ And there shallbe set up arms and 
Text.  strength out of him/ which shall profane and pollute the holy temple of help and strength. And they shall take away the daily long continued sacrifice/ & set up in the temple the abominable idol of destruction. And the wyked traitors and transgressors of the holy covenant shall he bringin to play the crafty deceivers thorough hypocrisy and flattery.  
That is/ The army of Antioc. there 
Antioch is the devils p● poe & bishop.  left to defend these abominations/ shall defile the holy temple of help with their heathen execrable rites. It is called the temple of help and strength/ because by the promises made therein the jews as it 
The temple of hell pe.  were in a castle/ were defended of god/ as is the gospel now our help and strong tower. To take away the daily wont sacrifice/ is 
The day lie wont sacrifice  to abolish and to forebyde all the Levitik religion/ and to slay all that worship god after Moses rites and law These arms of Anti. did set up also more images heathen rites and cerem. in the 
The abo minable desolation.  stead of god's religion/ whih also with all our rites/ cerem. and traditions be called the abominable and execrable evident & present signs of the destruction of those temples and churches wherein they be 
The sign for the thing signified.  yet set up. And here is the sign called the thing itself (that is the very destruction) which it signified. The trayterose transgressors of the holy covenant and testament/ were 
Traitors transgressors were the bishops.  the apostatas bishops as ja son/ Alcimus/ Menelaius with their faction/ which either for their own profit and lucre or for fear/ forsook and renyed God for Antiochus pleasure/ which did both say and do all things deceitfully thorough hypocrisy and flattery.  
These troublous and heavy afflictions of gods church are before written/ to monish us to beware/ & constant. The jews themselves deserved these plagues/ for the text says/ that Antioc. shall consult with the forsakers and traitorous transgressors of the law/ which were the bisshopes with their affinity allectinge and provoking antioc. to rob and defile the temple with images and heathen rites/ ministering fire and cruel tyranny/ even the very complices of all that ungodly sacrilege/ that therselues might stand still in their authority and dignities/ for out of the spiritual headis which profess themselves to be the governors with their doctrine and defenders of the church and even the church itself sprungforth all these calamities giving authority & power to that seculare heathen king over the temple of god/ over the rites and religion/ yea and above god and his word to/ that the king confirming their aucto rite and power to defend their own superstition and apostac●e/ to punish and persecute the godly/ they might the frelier prosecute their tyrannose mischief & murder. And therefore the text says. Thy shallbe fraud elently brought in/ thorough hypocrisy to flatter emprours & kings with divine and holy titles. But our consolation is/ that we see the end of their 
Dure consolation.  tyranny and heveypersecution at hand and that we have god almighty with christ and all his angels on our side/ & as that persecution by Antioc. dured not fully four years/ even so shall we after a little short trouble/ have a resting place to breath us.   

But the people which know God 
Text.  shallbe boldened to stand and to do constantly. For the learned teachers in people shall teach and instruct many: but they shallbe smytendowne with sword and fire/ and some cruciated in captivity/ and banished/ their goodis taken from them/ which persecution shall dure many days.  
To know god/ is to know the father to be the very only god one alone for us all sufficient/ even our god/ & him whom he then should send/ & is now comen his son/ our saviour Christ god and man. In this prophecy the angel had respect to the Machabeiss by whose little power in comparison to Antioc. and the bisshopes with their adherents/ the little good flock of the jews were delivered and their temple and religion restored. This prophecy/ (when the time came) moved the Machabeiss to life up weapens against Antiochum. And here begin thou the book of the Mach. and observe diligently the godly zeal of holy Matathias the priest & of the Mach. how they suppressed that anticrysten antiochus/ & thou hast the just commentary of these verses. Also where the text hath/ that the learned teachers in the people shall teach many. It is signified that in that most perilous time/ the doctrine of the truth should be marvelously purged and illustred/ as now the perels of this our time and dispisitions of the learned do most clearly try and polysshe the doctrine of the verity. And where he saith/ Many shallbe smitten down with sword and fire. He signifieth and certifieth us that the cross must be born of the professors of the word/ as christ told his apostles. And the present persecution of this our time teacheth us clearly to understand this text. For when it was then spoken/ the spiritualty & their seculare imps had not yet made this law/ that heretics/ that is to say/ the true teachers and professors of God's word should be brent.   

But in that same persecution/ they 
Text.  shallbe helped of a little help. And to them many shall join themselves deceitfully. Of the learned teachers some shallbe smitten down to be tried/ proved/ purged/ polished and made white until the last time. For there remaineth yet another time.  
This text bl●wvp the trumpet to animate 
The manner of deliverance  Matathias to throdown Antiochum. He ca●●eth these little shepish flock of the godly/ the little help. Which without any ordinate ordinary empery or command meant of the magistratis/ of their own willing desyeres ran together to defend 
Mach. 1. Of whom this day the church is holpen with out the consent of the ordinary powers. consolation.  the church of God. Even as this day/ (the church forsaken of the bishops and headis that should defend it) is helped of a few poor private persecuted/ banished persons here and there writing and teaching/ as the faithful people than followed/ not the power/ but the piety of Matathias. Matathias therefore was that little help with the sons of Mach. of whom the angel here prophesied. Let us therefore (most dear brothern) comfort and confirm ourselves with this text against the out cryings and face of some proud bishops roaring in pulpits and courts. That men must in this cause obey the ordinary powers we may not prevent their pleasures in setting forth the pure gospel/ we must believe and do as the most part say they: This dontles is yet/ & was then the buckler of many ungodly people to defend/ & hold still their false religion It is now a common persuasion of the bishops and their false farine to allege their riches/ their wealy lives/ the most part/ their favour with their princes/ honour/ prosperose success and fair fortunes/ by these to allewer the simple and worldly to their false religion. And if these pestilent persuasions will not serve/ then dispute they with fire/ fagets fetters presoninge and sword/ banishment and loss of our goodis and lives for the defence of their idols and false doctrine. And here they paint their whorish church with holy names of the spouse of christ/ our holy mother universal catholic dekked with so many holy sacraments decent rites and laudable ceremonies/ & to have the pre-eminence and to sit above all emprours and kings. And then they contend noman so haroy as to serve from the ordinary powers/ see you them never so openly sinful and ungodly criminose/ yet ●an they not so err (say they) as to receive or teach any erroneous and false doctrine/ false worships or idolatry. For their holy mother the church cannot err. And they only have the holy ghost with his feathers wings and tail t●. And it is a token of ● good mind (say they) to wink at their manifest crimes and to mitigate their mischief with a more derate interpretation/ & to excuse their abominations with the infirmities and frailty of man. And the great menis open offences/ namely of their church/ must be dissembled and looked on thorough our fingers/ lest in the rebuking and in the healing of them/ worse inconveniences may chance (say they) For at the steringe of errors and faults of the clergy/ discord may be inflammed and kindled/ many ruins/ many dilacerations & divisions with other inconveniences may follow (say they which will bring forth greter hurts and breed worse things. A man (say they) may not rebuke his old fathers for every dotage & childish touch. Also they have made great apologies and sewer defences for themselves concerning these their magistrals moderations/ tolerations and mitigations to wynk at their wily wickedness/ which yet forbid that the forms and ways taken of the rulers should not be moved nor troubled/ no not although they have right great faults. These these be also the wily flatterers by whom many emprours & kings have been invited and trapped with their holy flattering titles and induced by their wicked counsels and perrellons' persuasion into theirowne destructions. But yet be there certain limits of these their deceitful and subtle persuasions. For let us bear and suffer their civil servitute & heavy burdens/ let us wink at their imperial proclamations and lord dely commandments/ and suffer their manifold negligence/ yea and their open fa● sehed and tyranny in judgments. And let them for theirowne worthei blindness be still seduced of their blind bishops and flattering friars/ let us bear them speaking and doing all for their private profits & pleasures taking away the people's bodies and substance: but yet the glory of god & of his son jesus christ must we prefer above all human policy's profitis pleasures and precepts and not esteem the public perverse concord in false religion against god & his anointed more than the glory of god or our own honours and lives. For whoso deny me (says christ) before men/ I shall deny him before my father in heaven. And the apostles command the precept of god to be preferred above the common concord of sinful men/ and to obey god rather than men. And if any/ yea were it an angel of heaven/ teach another gospel than himself had preached says Paul/ accursed might he be.  
Unto these saings let us add the judgement of god set forth in this prophecy even to approve the lesser part which obayth not the king/ emprors nor their bishops in this behalf but condemn these maintainers of the ungodly religion/ put into their headis of these bakslyden bishops. Neither be they so small offences persuaded and qualified of my lords/ which be here rebuked of god. For albeit these wily whelpis with their arrogant article makers seek how to agree belial with Christ/ idols and the true worship in spirit/ thrusting the pope and christ both together into one pook/ yet be not these joyly iugelinge casts worthei to be admitted thrusted in/ nor played in christ's church/ in which place/ that only voice of her true pastor aught to be herd/ the only light christ aught to shine/ which the eternal god by the voice of his prophets of christ and his apostles/ delivered to us. How great derkenesses there be yet in the church/ the vain fond frivole questions in their sentenciaries declare it/ disputing whether god may command man to hate him/ & what thing eat the mouse guawinge their consecrated breed? But these fond questions (say they) be moved but of a few idle friars neither therefore aught the hole bokis and church of the prelates to be condemned/ well. They be not these trifles which the angel so ernerstly rebuketh/ but they be the very senews & pith of all mad idolatry false worship & blasphemies of gods glory even their mess itself and their own invented sacraments to give grace/ and works to justify into the down tredinge of the most precious blood of christ and into the blasphemous injury thereof. Which the high ordinary powers and bishops here defend so manifestly that they can neither colour cloak nor excuse them.  
As touching their miss/ let them lie/ blaspheme/ & juggle there with till their 
Their Miss Philip melanch ton.  belies break/ yet against them fight the old ancient holy churches/ with manifest mighty testimonies refuting their manifold pestilent profanations where with they pollute the holy souper of the lord. And where it is plain no ceremonies no rites no traditions without the prescript instituted use and form of god/ to hold either the use or name of a sacrament wherefore command they breed and wine to be worshipped as god? yea and that when there is no use nor form of any sacrament which is no little blashemie. Also their la 
Their unchaste chastity.  we of their priests unchaste chastity/ is the most sironge pernicious perdition of infinite souls. Neither doth long custom with their unlawful vows at their unlawfle articled age excuse their damp able doctrine. The church is in this world oft in an herd servitute under the yokis of these infidelis/ but yet were there ever some godly prudent men which lamented their blindness and desired thief enormities to be reform. The temple 
The temple the tower or castle of help.  I said before) was called the tower of help for the promises sake there made to defend the people. As is the gospel to us that mighty strong castle of the church/ which although it be cruelly resisted/ yet shall not the gates of hell prevail against it: for there shall the church dwell where as is the voice of the gospel. This tower of Christ's church and gospel shall there neither turk nor tyrant throw down. Of which church it is written in the baletis of Solomon/ to be as terrible to these Antichrist'S/ as is the edge of an army or castle laid full of ordinance. The jews had but one temple as but one doctrine & one worship of one god: & therefore this temple is here called in the singular number fortitudo / or sanctuarium presidii/ that is the holy help and strength. The idol of destruction 
The Idol of destruction Mayzi.  or waasting image/ he calleth hereaftir the god Mayzim/ that is a strong god of diverse and of unlike churches/ set or hanged up in every sundry church The Hebrews comonlycal all images strange gods & heathen rites abominable destructions/ because that wheresoever they be set up and honoured in churches or in abbeys/ there have we a certain tokin and a sewer sacrament that the same Abbeys & churches shallbe all made even with the ground not one stone left upon another as christ himself prophesied of the temple & of jerusalem for the same abomination/ and as you see it this day verified of many abbeys in this and other regions.  
There is added to this abominable image or rites/ this word vastans that is destroing or thrusting out of the church the very true doctrine and worship. For so long as these images & the God Mayzim with these heathen rites stand in churches: there is the true worship & godly religion utterly destroyed/ and at last shall the same churches & common weal these be all destroyed by a few poor private parsons shall this help come to destroy this abomination in that church: the papists and their princes with the most part of 
the more part is nought.  the people embraceth ever these abominable signs of their destruction/ & the gospel persecuted of the most part declareth them to not know now this day/ the time of their visitation/ which as it drew forth the weeping tears out of cry 
Luc. 19  stis eyes coming into jerusalem/ even so may it now 'cause every Christian to weep/ to see what a merciless destruction this day hangs over all christendom/ first by themselves/ and eft soon by the turk/ for that they have not known the day of their visitation these. 20. years visited by the gospel sent them so mercifully.  
But the less part was it which fylnot from their god in that/ and in this so troublous a time. He says expressly/ which known god: the knowledge of whom says I say shall justify many. For he shall reveal himself by his word to this little nownber which be to many in the eyes of the great nowmber/ for that they would have us all quenched and cannot/ neither is the great number able to resist our doctrine for when our adversaries object/ the learned bishops judgement/ the emprowrs commandments his. 32. articles of the doctors of louvain/ kings acts and articles/ and the most part with their old holy mother's customs so seemly so decent so laudable & cetera. which be yet their present weak weapes and rotten reedis/ then let us hear the voice of christ in his true teachers & godly preachers/ which in this present conflict confuteth their false doctrine so clearly with god is word/ as is the son/ as it was seen of late in the disputations at Auspurge/ Spires/ Raynspurge and basil where the popis do●ish disputers Ec cius/ Cocleus/ Pighius/ Alphons/ Bartholome Latimerus with all their drunken draff saks were with shame constrained to give place to the learned men of the princes of germany (were Eccius and pighius never so fumish) as you see them confounded in the books written against them of the learned answering to their calumpniouse false lies. Whilis the kingdom of the bishops was thought to be the church of god then was not the true church known but now have the disputations and books of the learned/ & the foolish answers of the papis●is declared the difference. But many (says the angel) shallbe smitten down with sword and fire etc. This is every day verified in every realm crystened sense the gospel was offered them. This little floke of christ thus destroyed apere to their adversaries to have little or no help of the gospel & of god/ nor yet any comfort at all: but yet out of that little help that so little appeareth to our Antichrist'S (which help is right great to us in the scriptures and promises of god wri ten for our consolation and help) we feel both inestimable comfort and help even in the middis of our afflictions & in the death/ when the most part and papistis iuge us to be forsaken of god and man/ as they judged christ to be/ when his father took his spirit into his handis & the third day reaised him up again. But many shall join themselves to us (says the angel) deceitfully. Trowth it is/ that there were then/ and be now many false brethren/ especially 
False bakbygh thing brethren.  s●che as were fryres & monks strewed into many congregations so me to be curates which under the pretence of the gospel as long as it apered to increase and was not foreboden/ by gredier begging dissembling and flattering both deceived and betrayed many/ & yet they scaunder & hurt under the same colour many a simple and good man. Many there be of these dissembling deceivers & privy false ●rethern even mother then of the ●●wthe verily. But at that time there were many that feigned themselves to ●e the friends of the Machab●is/ butall was to destroy them. As the bishop Alc●mus joined himself fraudelently to the host of the godly against Antiochus/ which by the same deceit slew many godly citizens of the jews. And here is to be noted. That after the return from Babylon unto Anti● chus days/ there were rulers and princes of the stock of David over the jews/ but yet without the name of a king/ being nevertheless in a mean authority as captains 
When the bishops of the Ie was beg● to rule.  and leaders into battle. Wherefore now began the bishops to buss●le and bear rule both in the seculare power & pomp over the people and played the kings about. 160. year before christ's birth/ as they have and yet shall bear like rule & govern both emprours and kings not long before christ's second coming to judgement. A little before this destruction by Antioc. was jannes' their captain slain of Antiochus in the siege of jericho. after that they were without a seclare gold. And the bishops strove among themselves/ one killing another/ set a fire with desire of honour/ rule and ambition/ corrupted with all manner mischief/ so that they blotted-out the law of God/ thrusting in their own lordely traditions/ as they have done this day. Which is an eiident token that the world is nigh the end and Christ shortly to come to judgement.  
But as when the very church was destitute the ordinary powers and seculare governors/ that godly Matathia exhorted the less part to resist the furious king/ even so now have we the holy spirit exhor thing us to resist with his word their false doctrine and to tell both emperor and kings and bishops. That we aught rather to obey God then men. Here is it plain that ever shall the emprours/ princes/ kings/ bishop's and the seculare sort be the most part against christ's true church. Also as then did Alcimus the bishop associate himself deceytfully with fraud unto the little flock of the godly into the destruction of many good men/ even so do the false brethren & falser anointed bishops and popish priests this day. And many which never were of us/ shall (as joan saith) forsake and go from us to the contrary part. For in the time of persecution 
Luk. 2.  the thoughts of many false hollow hearts shallbe revealed and laid open/ then shall men be tried as it were with fire. And many shall turn their minds/ some for fear of loss of their goodis and syves/ some for the displeasure of the powers/ and some for dignities and lucre shall renye the verity and full back from the faith and become cruel persecutors. Which when they should have been tried with fire to be made white/ they become very black Belialis/ when by the same cross and fire the learned godly teachers be tried/ polisshed and made as white as silver for a certain time appointed of god/ after which time there shallbe another world The time of our persecution shall not long endure. Here is lo/ our consolation for albeit our adversaries think us to be utterly forsaken and that our persecution shall ever last/ yet hath god appointed us a time of our rest and deliverance/ wherein we shall rejoice. And as the jews at that time were counforted with the hope of christ's coming then at hand little more than an HUNDRED years to come/ even so be we now comforted with christ's coming to judgement which we trust shall not so long tarry to deliver us and to cast down ours and his enemies into perpetual pains. Which shall for his choose sakis shorten the days of this sinful world. Of the hole story of this Antiochus Epiphanes/ read the book of the Machabeiss.    

THis. 12. chap. first containeth the 
Chap. 12  lively description of antichrist/ Whose first colour is to contemn God's word: secondly/ he is painted of 
The. 6. propheties of anticrist  his pride. Thirdly/ setforth in his prosperous success. four/ he is known of his contempt and despising of matrimony. fift of his idolatry. 6. Of his large gifts. after these colours▪ secondly is his fall described/ and what shall happen against him/ and by him ere he fall/ as first/ what & who shall stand against him/ how he shall destroy the most pleasant land. And who they be that antichrist shall not overcome. And who shallbe deceived of him. His death and fall/ & place where he shallbe destroyed. Thirdly this chap. teacheth/ that the crystianes/ namely the confessors and teachers of the gospel/ shall before the last judgement suffer the most grievous persecutions/ but they shall wresile out of them thorough Cryst/ being defended even against the gates of hell. The. 4. place treateth of the general resurrection of our bodies/ even the last consolation of the cristians. The. 5. is of the virtue and power of the ministers of the word before the judgement/ and of the eternal rewardis astir our death. The. 6. teacheth what readers shallbe profited and learned by reading daniel. The. 7. showeth the time of the deliverance of the church and of the resurrection of the dead. The. 8. expowneth/ wherefore the prophecy of Daniel is so hard/ and whom it profiteth. The. 9 place is of the time of the end of the world. The tenth hath an example of the resurrection of the dead.  
But this king shall do what himself listeth. And shall extol and prefer 
Text.  himself above all the God's or above the most high god. And against the most high god over all shall he speak horrible blasphemies. And it shall prospero well with him/ until god's wrath be consumed upon him/ and the impiety of the wyked be at the rypest.  
This is the lively description (under the person of Antioc.) of our two cruel anticrystes: that is to written/ of the Saracenik fierce beast the Turk/ and of his bloody brother our holy horned hypocrite the Roman Pope. Whom by their bitter fruits you may know as the tree by her sour crab. First by the contempt of God's almighty word. For where the angel saith: That this king shall do what himself list/ and satisfy without any re●raint or restraint his own lusts & pleasures: he signifieth the turk and the pope with their conjured horns to be lawless/ neither to God's word nor to their own laws to be subject: but all things that they list to be lawful. Hitherto pertaineth this .4. verse of the ten Psalm. This ungodly casts up his nose & despiseth 
The .4. verse of the .10. psal. after the Hebrew.  all other/ in all his mischievous wyked cogitations he setteth nought by god Not only the turk/ Mahumete/ the popis of Rome/ their cardinale/ bisshopes/ monkis/ preistis and friars have played/ and yet play this part/ but also all emprours/ kings and princes/ which ensenced by their serpentine persuasions/ have & yet do persecute and suppress the gospel/ which (now the day of their merciful visitation by the gospel offered them) yet will they (the angel calleth anticrist a king) do what they list/ make what proclamations and articles of our faith they list/ as doth the emperor this day in the neither parties of Germany straightly commanding no printer to print/ nor book seller to cell any godly book to the edifying of christ's church neither in dewche Latin/ French/ English/ Spanish nor in the Italion speech.  
Secondly he is described of his pride. He shallbe extolled and thrust up himself above and against the most high god: speaking horrible and meruclouse blasphemies against him: Here was it prophesied. That antichrist should not only sit in 
2. these. 2  the temple of god/ but that he shall proudly lift up himself (as Paul prophesieth it of this place taken) above every thing that is called god/ but also by his doctrine fight plain against the gospel/ contumeliousely scorn god and christ/ and accurse and excommunicate his church/ as it standeth in the .10. Psal. His mouth is full of maledictions.  
We exhort therefore as many as we may for the glory of god/ that they separate themselves from this ungodly faction both in judgement & will: as did the Maccabees exhort many to avoid the company of the counsels confedered with Antiochus/ we warn also the learned and prudent/ which yet for the study and zeal of peace (as they would be seen) or for a certain singular precise morosite/ would apere to abhor and estiewe these new fashions and sudden mutations (as they call them) being alto ware/ to wise and to charely circumspect in this their slake santering/ lest their rasshnes (as they pretex it) should confirm the enemies of the gospel/ therefore decree they thus to stand still/ like idle idols/ and in security as it were afar of looking upon and beholding the bront of the battle/ no handis putting forth/ nor yet once (when they might) to help to any amendment or reformation. But the matter is to manifest and to far go/ as may easily be perceived of men of clear judgement not being corrupt with any affections. 
The reasons & objections of our adversaries soluted by Philip melanc.   
But here they say/ that in healing these evils and enormites'/ we do more hurt then good/ as to make tumults seditions and cause the people to rebel against the magistratis and the ordonarie powers and thus give them the bridle to all licen ciouse liberty. And by this example and occasion the curiose people shall trouble the true doctrine. We see (say they) the Anabaptists/ the Seruetis/ the campanes the loites/ georgians/ n1g-nn's/ and other pestlences increase at your steringis. As when some of the hiders headis were smitten of/ other headis arose up of their blood. Even so these deceivers in this or that one place repressed/ yet shall there other as evil sectis arise in other places say you. you ask be what enterprises take the great men upon themselves? with what discipline suffer they their manners to be ruled? How diligent (I pray you) be they to nourish godly studies and scoles? Whother translate they the church and abbey goodis? What think you? Is not this distraction and division of princes now among themselves an infinite and sufficient evil? We see it (say they) that neither great nor small matters can they with a common consent bring well to pass. At last they say/ If now the beginnings of this strife be so perilous/ what shall chance (think you) upon our posterity when there shallbe less learning and then by the longer custom the audacity of great men shallbe the more confirmed? yet is there now in princes some zeal to godly doctrine. Siche a study & zeal shall there not be in their children. Wherefore if you will nediss have allthings suddenly changed (say they) you shall increase fierceness and cruelty. These things they say against us when we rebuke their errors tyranny/ and open mischief. And full great sorrows do these heavy scythes bring upon 
their cavillations soluted.  us. Civil discordis gender infinite evils and perels. But yet is it an unjust yea an ungodly touch to cast the cause of discord and licentious rebellion upon the peaceable gospel. For they that rebel & will not obey god nor his truth/ but defend their own lies and erroneose affecti● against the open verity/ they (I say) by their seditious studies steer up these uproars. Images and all false opinions must give place to the almighty voice of god. These abominations when they be defended pertinatly of the enemies of the gospel/ then their stiff-necked pertinacy inflammeth discordis. And even these be the common and worthy present plagues of all christian realms now set on fire with battle. I think there was never a fayerer and goodlyer realm than was Egipte constituted of joseph/ and yet did Moses sament it to be utterly destroyed for repugning god's message and withholding his people in bondage against his will And much more did jeremy bewaeil and sorrow the destruction of Jerusalem/ the temple and the jews common weal. Now con cider the time of Antiochus the figure of our anticristes/ and thou seest even the image of our present plagues and calamities in the story of the Maccabe. Few or almost non/ was the number of the godly unto whom yet were there joined many vain light/ false/ and deceitful people. The princes could not agree among themselves. Their chief leader and defender of the godly died before the end of the battle/ as now of late the chief maintainers/ writers/ and preachers of the gospel have been taken away. But yet shall the better and jest part have the victory. But what confusions and destructions of the jews land folowd that persecution? Truly Matathias took not to him his weapens to the intent that his nevei her canus should be a ●autor of the saducees false doctrine/ nor yet that his childers I'll darn should constitute their kingdom with mutual murt her slaying so cruelly the ci tesens. Neither yet that their childers children/ as were the The banes (brother ne among themselves) should with wicked wepens and battle one kill another troubling the religion and bringing in upon them the Romans to profane their tem ple. For it is manifest that after the battle of Antiochus Epi. the i●ws were gre vously plagued with the domestik tyranny of the posterity of the Maccabes/ which were their bishops and priests. So that evermore shall the new storms overwhel 
this did Philip writ in an. 1543:  me the church. And albeit the present state of our church apere yet to be tolerable all though she wanteth not her trouble and present persecutions/ yet with in these fe we years there shall an heat be kindled in princes hearts/ and so ●y little & little/ the succession of the times shall after the princes minds/ yea and even the minds of the learned shallbe changed/ and all/ both the seculare and ecclesiastik sort shallbe distracted from the truth unto revenging one another with war. And then 
Philip's prophecy was fulfilled in the year following & so forth.  shall there be an harder servitute of the church/ and false doctrines shall follow (This was verified the last and this year when the keisar did set forth his wicked precepts and 32. articles of the Doctors of Lovayne).  
But let us obey the commandment of god not doubting himself to govern our journey and course unto the end/ and his wrath to be apeaced. And if men go forth in their mischief persecuting his word and church/ there abideth them a● heavy miserable destruction/ as did fall upon the jews. But this one thing dare I promi se our superciliose arrogant Ariopagites that so long ●s they thus persecute and think thereby to have their kingdom again in tranquillity and peace/ and so long as they suffer not the gospel to be preached fore fear of commotion/ but thus violently suppress it/ that god shall plague them & all christendom with perpetual battle famine and pestilence/ whereof there shall follow mutations of imperies and realms/ great changes of every estate a●d degree There arose in grece battle among themselves whereby their chief cities were almost utterly destroyed/ as platea/ Corcyra Athens/ Sparta. It was their appointed plague of god for their wicked ungodliness idolatry & lechery. And the heavier & grenoser was their plague because they had not gods gospel to comfort them and to deliver the believers. For it is the most great benefit of God's mercy to kindleforth the light of the gospel when such heavy mutations and destructions draw nigh/ as many ensamples have showed it/ and even now doutlese there hang over all realms crystened great and sudden heavy changes. Wherefore that some congregations might be sustained & comforted with the true knowledge and very invocation/ and their heaviness mitigated god hath sent us his gospel as the most present help and consolation in the mids of these miserable mutations which if we repel/ so cast we from us our comfort. It was not the gospel that brought the turk (I speak of present examples) into hongarie & Oestenrik. Neither was it gods word that brought the englishmen into Scotland and into France. It was not the gospel that brought Martin van Rosse before Antwerp and to spoil a great part of Brabant/ it was not the gospel/ that drowned Rome and selonde It was not the gospel that brought the emperor into so many evil chances in his wars after he fled from the counsels and did no good but dissembled with the Germans. It is not the gospel that maketh this universal dearth of victual & of all things. It is not the gospel that shall bring in the Turk upon us. It is not the Gospel that now plageth all realms with war? It is not the gospel that casts down abbeys and bisshopryks bringing them into this obprobrious obloquy and contumely. It is not the gospel that committeth the christian princes together one to destroy other. But it is the very violent denying and thrusting away and persecution thereof and of the true preachers. It is their fierce madness in idolatry and their making of new articles with all your other sinfulness and abominations that hath and shall daily plague all christendom.  
What (I pray you) profited it Hungary 
The coum cell of the bishops of Hungary.  the sage counsels of their bisshopes and priests with their imps to command the gospel not to be there preached nor received for fear of commotion and dissension/ and than we being at discord (said they) among ourselves/ a great occasion is given to the Turk to invade the land? And as this was their policy to avoid the Turk (yea rather to bring him in upon them in deed) even so use and practise our emperor/ kings & bishops now the same wise policy lo/ unto this day. But as it came to the Hungarions/ and to other realms/ even so let the rest look for like mutations and wortheis plagues. Men ignorant of the gospel/ what comfort/ what help & deliverance have they in such anxts? verily none at all: but by their human policy they think to be self. Sed vana salus hominis. but vain 
Psal. 59  is the help and health looked for by manis policy/ saith the lord. It is therefore the light of the gospel that bringeth consolation in these afflictions unto godly men/ which though these themselves to be oppressed with the most heavy servitute/ yet be they assewered/ not to be utterly destroyed/ which by their prayers in faith mitigate these plagues and put the per●ll from the believers/ for so great and present is their help as is their faith constant. And therefore do the superciliose high looks of our papistis err far out of the way/ they be deceived and they deceive other/ if they think their own wits/ opinions/ counsels and policies to be the infallible destined tables/ and that allthinges must so come to pass as they have decreed/ and that from their set purposed counsels and decrees/ not god himself may sw●rue. But hearken/ oh you fools 
Isa. 29.  what the spirit of truth telleth you/ saying. Because this people draweth nigh me with their lips and with their mou these speak much worship by me/ their her tis being so far fro me/ and because the worship that they should give me/ they give it me after their own devise and after the doctrine & precepts of men/ therefore behold/ I meself shall do to this people a thing to be wondered at above measure. I shall destroy the wisdom of their wise men/ & the understanding and forcasts of their men of most activity & policy shall have a fall. Woe be to them that so deeply drown themselves in their own policy that they think to hide their thoughts and counsels from the lord etc. To whom speaketh God here? not to our papistis think you? We see it and know it spoken unto them as our present daily examples teach us. Wherefore we tender unto God the eternal father of our deliverer jesus Cryst high and immortal thanks for that he hath again kindled to us the light of his gospel. Wherefore let us pray to god in faith and in innocency of living and be not afraid of the false judgments and falser persuasions of these priests of Baal. Let us enbra●e the gospel/ love and reverence the very true church/ let us know the godly not to be called to slughisshnes and idleness/ but unto the most hardest sharp and ieoperdest batails.  
The tokens and marks of our Antichrist'S 
the marks of antichrist.  therefore must be well known. The devil diverse ways layeth a wait for all men. Some he exalteth into pride. Some he wrappeth into lecherous lusts: some he cumbereth in covetousness/ murder/ theft/ destruction of realms/ rape and into a false faith he bringeth many & blydeneth them with false opinions and falser religions. against this adversary it behoveth to fight buisily/ but how and when/ well know the godly. We must holdfast the doctrine delivered us of god. And in faith must me ask help of him only for christ's sake. Our minds must be confirmed with his promises/ jest evil temptations take us. The devil hath yet his instruments/ even the pope/ cardinals/ bisshopes/ preistis and friars/ about emperor and kings to water yet a fresh the pope's gardens. And their father sathan hath yet other instruments/ even the Epicures which wryeth & wrist all religions unto their own profit and pleasures/ yea and even the gospel the abuse unto their own lucre taking it for a jest and story made by man: yea & even they that would seem to be the pillars and edifiers of the church and defenders of the gospel/ defend their misses/ images idolatry and seduce menis mids from the true invocation and worship of god. These menis kingdom is contained under the name of antichrist/ and is to be abhorred. Some simple sort are greatly deceived with this reverend name of the holy mother & catholic church/ which they give to the gay place and proud priests only. And therefore they think it impossible to be any knavery or errors in so holy fathers with their meretrik mother.  
But the souper of the lord have they 
Philip. Melanc. The profanation of the lords supper.  profaned and polluted most horribly with many errors. For these anticrists fain a transubstantion/ that is a thrusting out of the substance of the breed and a thrusting in of the substance of christ's body and blood. And most falsely say they/ themselves to offer up daily and often the 
Th●. 2. mark.  son of god/ and this their oblation to deserve for other men (by the virtue of the deed itself) grace/ remission/ and help against all bodily peress and deceases. These filthy lies and prodigious profanations of so holy a souper have horribly kindled the wrath of god. Ever hath the church believed the works commanded of god to be the worshipping of God and our duties wherein we please God. Neither is god worshipped with rites and cerem. invented of men be they never so decent & laudable before men. Saith not 
Luk. 16.  christ: Whatsoever is hyghely esteemed lauded and praised for decent & holy before men/ is abominable before god? For if these their decent rites and cerem. were godis worship and honour/ so should the heathen rites and cerem be decent & laudable services and worshipinges of god. In this error the Antichrist'S fain the religion of monks/ friars etc. and the sole living of priests to be high service to god/ and therefore forbid they all these orders to mary/ and they ●ende the lawful married insunder most cruelly/ when this their devilish law of their wifeless chastity is the most cruel tyranny bringing many thousands to damnation/ whose minds and bodies for this unlawful bond are deadly polluted/ whose souli● by this one law be so letted that they never can rightly call upon god/ and therefore by the common consent of all godly men it aught to be abolisshed. These Antichrist'S 
Mark this well  transform the church into a civil kingdom and into the policy of the realm/ tearing it with decent civilactis and rites/ which apisshe imitations are the cause of all these errors & mischief brought into the churches. They attribute to Peter and to his successors (as they call themselves) powrto translate kingdoms/ and to the bishops they give authority to make new articles of our faith. And themselves to give the same to emperor kings and princes/ as did jason and Meri●laius to cruel Antiochus and to make new worshippings and services to honour God. These bishops usurp a seclare lordely power to interpret scriptures/ which to flatter princes they give it also to kings/ ne noceant/ to hold them to friends/ & yet is the true interpretation of the scriptures the gift of god/ as is the institution of god's service and worship limited with his prescript word/ and with no power given of men. And to be short. The lordliness and domination of the bishops/ is now all contrary to the gospel. And when we at the last counsel (the emperor and the lord is of germany being present with all the learned) monished iently these bishops of these enormities yet will they most proudly and pertinatly defend still their idolatry and open errors convicted there openly of the same/ yet forbid they the gospel of trwthe to be taught: & with tyranny above any Nero or Dioclecia neslay they godly men for the profession of the gospel. Their own partinate pride wittingly resisting gods word therefore declareth them to be the very anticrystis here prophesied of daniel. Neither be the controversies whereof we disputed/ obscure/ but were clearly then confuted & perceived of all men. The cause why so many dis sent from us is. That they be epicures or hypocrites blyndened & bewitched with the false authority of the pope and his car dinalls and bishops or with the vain conceit of their own carnal wisdom and policy/ of which it is written in this cha. thus. All the ungodly shallbe with out understanding. Wherefore let us not be moved at their wicked iugements and ordinam ces to consent to their errors & idolatry/ so to help their furyose madness. Now you see Antichrist'S kingdom & who be the princes thereof/ wherefore it is soon seen upon whom the text is verified. Now to the text again whence I have digressed. 
Text.   

And it shall prospero with him until God's wrath be consumed and spent upon him and the impiety and wickedness of the ungodly be at the rypeste.  
For the contempt of the gospel/ shall the wrath of god suffer the turk and the pope with strong delusions and effectuose errors to destroy many soulis and bodies/ but it shall dure no longer then that his wrath consumed/ shall cease/ & their wickedness be ripe/ which shallbe when with his clear coming he shall thrust down antichrist. antichrist shall prospero in the mean time in his mischief/ for he 
2. thes. 2.  shall do and have what he list/ he shall have health of body/ riches/ princely ho nor/ dignities/ his pleasure over women/ victories/ yea and what he will/ as to persecute to make laws etc. which is a token of the continual consuming wrath of god hanging over his head/ as is the cross and affliction of the godly the token of gods love towerd them. When anticrystes wickedness is ripe and at the highest in persecuting/ as is this day the wickedness of the emperor pope & other kings/ then let them beware/ for now will the wrath of God cease to suffer them here any longer to live.   

☞ He shall set nought by the god of his 
Text.  father's/ neither shall he regard the coniugale love in wedlock/ nor set a wght by any god at all/ for he shall exalt himself above all things.  
Christ was promised to the father's 
The. 4. &. 5. ma● kes.  being their God/ and therefore shall anticryst deadly hate him/ because he promises to the repenters' remission of their sins & life eternal for the only faith and confidence of his mercy promised them. The turk calleth upon Mahumete and willbe justified by the works common deed in Mahumets' law/ the pope calleth upon the dead saints and willbe justified by the works written in his own decrees and law. In this verse you see two manifest marks of antichrist printed both upon the turk and the pope and their seculare princes yet following their stepis one evident mark is. They shall not know ne understand what God is/ but openly cast away the God of our father's Abraham/ Isaac and jacob etc. one god alone for all sufficient him only our fathers called upon in christ/ there's and ours only mediator. Unto him only in all afflictions we and they did ever fly in the faith of christ our saviour and only mediator. And were hard and helped by his mercy/ our faith teaching it unto christ's passion passed/ as did there's unto his death to come/ there by both they & we to be justified. But this our eternal god and father thus known in christ/ shall our Antichrist'S (saith the angel) never know nor regard/ but spyghtfully set him at nought and cast him away for their idols set up in his stead both in their own hearts and in their churches to be worshipped after their own inventions/ invocations etc. They shall invent their new justifications new articles/ remissions/ indulgences and salvations by many other means and mediators then by only christ. These anticrysten kaiser's/ kings and bishops shall teach and defend most cruelly their own strange god of their own making made with their mouths and hands. And as tyrannously shall they fight for their own invented justifications and invocations of their dead saints: for their own merits/ will works/ and satisfactions/ rites/ cere. etc. Then shall they pray to/ and for the dead 
Isa. 63.  which neither hear nor know them. And when they be thus casten up of God thorough their own lusts into a forlorn mind. Rom. 1. Then shall you see their fift 
5. mark.  mark even to contemn the honest lawful coniugale love of men and women desyering to be coupled in holy wedlock. God hath created the man and woman & graffed into either sex a mutual love to be joined together in wedlock/ lawfully to bringforth fruit/ one to have a comfortable fellow helper of the t'other. This natural coniugale love shall they utterly destroy forbidding the lawful matrimony of priests and of all their religious fond vowesses. And shall set up thereby wheredom adultery and all prodigious lechery under an hypocritish cloak of unlawful lawful vows and sole unchaste chastity. So that by this devilish doctrine and prohibition many a man and woman 
1. Tim. 4  is dishonested shamed vitiated and polluted/ yea and many a soul dampened. Siche forbidders of wedlock shall never have good success and fortune in their own marriages.  
And as for our bishops and priests the authors of this anticrysten act/ they be so deeply and so openly marked with this bawdy bronde and popish print/ that whoso see their shaven crowns/ as they be afraid of their family wives & daughters and abhor their to overmiche domestic familiarity/ so do all the world speak shame of their open prodigiose lechery. These be lo/ the monstrose marks of our Antichrist'S both seculare and ecclestastike/ even the manifest blasphemies and contempt of god in worshipping images and strange gods and their devilish doctrine prohibyting lawful marriage and violently rending honest lawfully mared people in sond●r with their dearly beloved children/ thus to confirm their own wide wandering wifeless lecherous lusts. I tremble and shake for very shame & fear to tell the horrible vicious lives & abominable filthiness committed among themselves and with menis wives/ whereof all the romish rammish preistis and bishops so stink that all honest men stop their noses/ ears and eyes at them.  
This anticrysten kingdom retaineth the name of god the eternal father & his son christ. But they add to idols & corrupt the true doctrine: both in praying to the dead and worshipping of idols and images/ among the which idols their miss is the most execrable abominable sign of a swift and sudden destruction shortly to fall over them. And as for the true invocation of god thorough cryst/ they have turned it into a doubtful dubitation. In our sorrowful repentance and contrition/ so long as the mind dowteth/ & is not certainly persuaded of remission of her sins/ ●he knoweth not God in christ/ but▪ flieth from him to dead saints and doom idols. The crystians in this manner of invocation differre not from the turks Saracens and jews/ which all pray to/ and call upon god/ but in a perpetual dubitation whether god be merciful/ forgive or hear them. For neither they nor we can be certified by our works/ whether we be for their sakis worthy to be herd and for given. Wherefore our faith stayed upon god and upon his promises to be herd & forgiven for christ's sake whom the father willed to be offered up a sacrifice for our sins/ excludeth almaner a doubt and all that may let or fight against this merciable forgevens. For this constant gift of faith certifieth us firmly/ verily to be received of our god and father for his sons sake/ and for his sake only our prayers 
Heb. 2. & 4.  to be herd/ as it is written. We having such a bishop and mediator/ let us 
joan. 15  with bold confidence go unto etc. And again/ what soever you ask my father in my name/ he will give it you. For in that he says in my name/ he commandeth 
a prayer  us to ask in the faith and confidence of the mediator. As thus. O eternal god & father of our lord▪ jesus christ/ the maker and conserver of allthings/ most wise/ the ●este/ merciful/ our iuge/ and almighty/ upon ring of either wothers' benevolent duty. The man knoweth himself to own certain labours to his wife/ that she want not food or any necessary thing/ and the woman must labour to sustain the up bringing of her children etc. as that mo●te fruitful and necessary book of the Christian state of matrimony teacheth us. Which book every christian man aught to read. But the one eyed great tyrant king Cy 
Cy clops the pope's & his prices.  clops sitting alone in his den ladig his belly with dilicats and his own flesh with lusts care not for this honest cure and coniugale love. He beareth no honest benevolence to any part of mankind he giveth them not their honest conjugal honore for their creators sake nor laboureth to get his wife her living nor defendeth her from inconveniences/ but himself compresseth & dishonesteth all other menis wives and daughters and turneth up their halters when he hath done with them/ for they will not be cumbered with their own wives and children. This is both the slander to the woman injury to her husband/ shame and dishonesty to them all▪ 3 and to their children to/ and destruction of the frail sex/ not to nourish help and defend her but to bring her into pertual infamy and damnation. Of this injury shame and dishonesty speaketh the text saying he shall fill the women full of shame and dishonesty slandered with perpetual contumely & damnation.  
The sixt bronde of this bloody beast is to contemn god exalting himself above 
The. 6. token of anticrist An epicure is he that seeketh his belly lustis.  all things. Here he describeth the fury of the Epicures/ which is the highest and deepest mischief of all impiety/ even to contemn the very god and to use him as no god/ but to imagine god to be a god of his own making/ and to desiroie the predestination and foresight of god/ yea to make the religions or gods ordinances to serve his own pleasures for his own profit and lucre. Who destroyeth gods infal lible providence and predestination but he that decreeth/ that a man may prevent the predestined and appointed hour of his death/ infallibly foreseen of god? What else is this then to be magnified above god? To make new articles of our faith contrary to God's word/ and to set them in their profane seculare acts of politic parlements armed with sword and fire/ is not else then to be exalted above god himself. Wonder it is seeing this epi cury godless fury be so horrible a sin against gods high majesty/ that noman ●ā express the gravity thereof/ that so innumerable men so much delight/ with th●… contempt of god/ in these epicurye opinions. But these abominable crimes & impieties the son of god shall disclose and punish at his open coming again to judgement/ that he might orne his church with glory and cast these Antichrist'S into everlasting torments unless they repent in time monisshed.   

But he shall worship in his own 
Text.  kingdom the god Mayzim/ even the god whom his fathers never knew/ him shall he honour with gold and silver/ part/ and gemmis/ and with other precious ornaments.  
Mayzim/ signifieth strong defences as bulwarks and castles. This god May 
Mayzl.  zim/ which our fathers as Abraham/ Isaac the prophets & the apostles with our fathers in the primitive churches never knew/ is it which the shaven anticristes of late have made and fain themselves every day to make it/ which sleighthy leger de main (say they) no angel nor yet mary herself cannot do/ but only the popis false anointed Antichrist'S. This their strong god and castle Mayzim/ is not only their own made God/ but also all their rites/ cerem▪ laws/ doctrines/ traditions with their transsubstanciations all their lying profane papistry/ false worship and idolatry belonging there unto Brede in scripture is the most strong staff 
Levit. 26 Ezech. 4  (as Moses and the prophets call it) wherewith man is sustained and nourished Mayzimis a made mighty god of and in ●ondre temples. The ark and the temple of god were called Maysa/ that is/ their strong castle or tower/ as it is afore said But Mayzimin the plural number signifieth yet more stronger things than they all/ even their most strongest help and hold whereby anticrystis kingdom think themselves to be for ever defended & preserved. For as long as their Mayzim in misses with their adpertinences may stand they think their kingdoms inexpugnable. So long as they may hold still their high honour and privilege in making their unmighty Marzi/ they doubt not but to stand fast and sewer against god and christ and his gospel. The jews having to great a confidence in the 
1. reg. 4.  ark (& yet was it made by god's precept and so is not Mayzim) carried it forth into the battle against the Philistens calling it the God of the Hebrews/ as they call Mayzim the god of the crystians/ supposing thereby to have had the victory/ but the ark was taken and they miserable slain/ for to much trusting in their alto weak Mayzim not instituted for such ententis. What perels/ plagues battle sores sykenesses weather fire fear we/ but a non the makers of Mayzim causse their misses to be song and said/ yea and Mayzim in a mask must be carried about in processions for help & defence. But christ instituted not his holy souper into these ends and uses. Make fast (my masters) your musty and misty Mayzim with your misses/ for if you lose him in this your battle and contention against christ/ sewrly you lose the strongest hold you have. If he fall/ your kingdom is in the dust. Doubtless his legs be broken. For the angel affirmed it/ and Daniel saw before his feet to be made and baked but of brittle bakkery/ his body therefore now reseth and staggerth. Make much of/ and hold fast your gold and silver/ your precious stones and so rich jewels begged to ornowerne to honour and to magnify Mayzim/ and all for your own advantage. For the time drawth fast on that yourselves and your god Mayzim shall lose all/ yea you shall lose Mayzim to. This is and shall come to pass/ where and when the very use and first institution of the lords souper shallbe restored to christ's ordinance / and your profane popish misses be abolisshed/ as they be well minisshed and put down now in many places with the abbeys. Some expositors call Mayzim the god of strength or the most strong god of antichrist/ because he shallbe defended maintained and strengthened by the most strong weapens as by sword fire/ water/ and by the strong powers of the most mighty emprours/ kings and seculare arms/ & also of & by the most subtile crafty learning and study of the popish preistis devilish doctors of law/ bloody bishops/ and cruel cardinals. And of the most fraudulent foxes the holy hypocrites/ even the mischievous monkis and fierce friars. Of which it followeth in the text saying.   

☞ And he shall for the defence & maintenance of his god Mayzim & to glue men to this strange god/ honour them highly with dignities lordships & riches/ yea and for a reward distribute the earth to all them whom he know the will help to confirm his god.  
Now shall all Antichrist'S enforcements be to study and contend to defend and to make Mayzim strong/ stablesshinge him with decrees counsels cursings laws thunderings and lightnings with sword fire water parliament acts cesstone enquiringes holy sacraments of strange names▪ Also with false miracles make they Mazim fast/ as did sir Nicolas gerues 
Sir Nicklas her ve his false miracle.  priest in the county of surrey upon Thomas beckets day the last year at his miss prick his finger to besprincle the cor pores and the host with his blood and so lifted it up showed bloody to the people to restore the celebration of Thomas Becket and his day again. And how liberal/ 
Their last shifts.  yea prodigal is their avarice in powerig forth great gifts for their mazim to sup press the truth and to setforth their lies and false doctrine against their own consciences/ their own and their father's facts declare it/ when they gave judas the 30. pieces of silver to betray christ/ & again when with so great a some of movey they stopped the keeper's mouths and to 'cause them to make so loud a lie against all their consciences/ that they being in sleap/ his disciples should have stolen christ's body a way out of the grave/ so to contend to have quenched the verity of crysts manifest resurrection. For when all sheftiss fail/ yet have they false miracles and money to buy lies and to suborn the defenders of their lately made Mayzim their popis god. If gold silver precious stones or any rich jewels or holy sacred sacramental names may defend he shall wantenone. If the seculare power of emprours & kings or any subtle sophistry or any miracles may help to holdup Mayzim they shall not fail him/ yea and it were to slay an hole land of christian men which dare speak or writ against Mayzim/ for the holy souper of the lord to be restored into the right use. And therefore it standeth in the same verse/ he shall highly honour them which confirm Mayzim the strange god whom he hath choose/ and he shall make them lords of great possessions and distri bute the earth unto them for a reward/ even asmiche to say/ as antichrist shall give great titles names and honours/ rich gifts privileges and possessions to the emprowrs and kings cardinals bishops religio use and seculare preistis or to any other magistrates which at his pleasure will persecute the Gospel/ worship idols and confirm his rites cere/ and false doctrine. As did Antiochus give the bisshoprikes to the priests for prophanig the temple and slaying the saints/ even so in these days do the rich glutton and the cruel Cyclopes enrich men with larger benefices and dignities/ which either speak or write or do both against the professors of the gospel and defend their idols yea and at last the bishops/ when they see their Mayzim to mould/ be sour and begin to l●se his vigore strength & taste/ then shall they renderup all their spiritual jurisdiction power and authority into the seculare kings handis again with their bisshoprikes chauntres colleges & goods to/ for the stronger help and defence of Mayzim. Thus shall they toss the ball to each other with gifts and goodis/ titles and honours/ the spirituality procuring the seclare help/ and the seclare powers making the preistis lords above all to maintain Mayzim/ one slate shall help defend and advance the t'other and all to defend their god Mayzim. Which although of himself he be but thin & weaker then the mouse that eateth him/ yet have they given him the most mighty na me of all/ even to be very god and man after they have once stinkingly breathed their 5 words upon it/ when yet in so doing/ they declare themselves to be magnified & exalted above him/ if they grant the creator better than the creature/ & the fletcher better than his bolt. And to be short/ by this their god Mayzim understand their misses/ as I said/ with all the adpurtinance executed in their churches against the word of god or not with the word/ before/ upon/ and about their altars.  
This antichristian kingdom saith the text shall give great lordships and kingdoms to many & divide the earth to them by permutation. It is manifest/ that the popis have translated empires and kingdoms/ permuting & changing them at their pleasures which have defended them and their god Mayzim. For as antiochus gave the bisshoprik of jerusalem to the epicure priests which gave him licence to profane and spoil the temple/ even so now do the pope's and bisshopes give the same licence to seculare emprours & kings that their selfes might still make Mayzim/ yea they have given great gifts and promotions to Eccius/ Cocleus/ Emser/ Pighius/ Latomus/ and Alphons and to such popish priests and Pharisees to writ & to dispute strongly for Mayzim against the lords holy souper/ and to defend idols and all false religion. yea & albeit their misses/ rites with all their false religion be proved openly nought & devillissh/ yet cloak they them with this pretext saying. The authority of the church may not be contemned nor spotted/ nor their decent odious orders & illaudable rites be taken away which lords must nedis rule the roast. But (christian) take thou heed to god's word which here clearly painteth before thine eyes their god Mayzim with all his helpers & defenders/ and by whom and what means he is yet helped upholden and deafened/ and hearken what that voice of god says Fugite idola/ fly from images and idols and avoid false strange gods. Thou shalt see it openly how the bishops shall short lie render up into the emprours and kings hands their bisshopriks authority spiritual over the churches/ their first fruits their tenths/ palaces parks etc. and the pope shall yet give them the titles of god/ to defend his false faith. Which all is not else then to exalt them above god/ and all to defend and magnify their monstrous Mayzim.   

But at last/ the south king shall gore him with his horn & the north king 
Text.  also shall come fiercely upon him like a whirl wind with wagens & horse men and with many ships: he shall invade the regions like a swelling flood running all over them. He shall invade that most pleasant land and many shallbe smitten down.  
Here is described the last battle betwixt Antiochus and the king of Egypt. But as christ took an occasion in the prophecy of the foresignes and destruction 
Mat. 24.  of Jerusalem/ of the temple and jews weal/ to set before our eyes the fore signs and tokens of his last coming & destruction of the world: even so here of this last battle betwixt these two kings/ the angel proceedeth unto this present last end of the world/ declaring in how troublous and bloody a state the world shall make an end. Now the west of the world which is called christendom hath her north and south kings/ which be at heavy war among them selves. The pope is/ and hath been long time a south king/ and with his horns & power hath he hurt all christendom north west and east from him/ he hath given them all to drink of his poisoned golden 
Apoc. 17.  cup/ averting them from the true faith and religion unto his antichristian doctrine. And whether he hath now set the north and south kings and emperor together by the ears set the stories and present experience be judge. The text says. At last/ or in the time of the end/ meaning not only the end of Antiochus per secution/ but also this present time & end of this world. But a● there now no north este and west kings which fight against the south king the pope▪ yisse true lie. All they which have received the gospel as the germans/ and they that under the same pretence debar him of his false usurped power & money falselyer exacted/ as England/ fight yet against him/ yea and all the christian learned which writ or preach against him in Germany/ France/ england etc. do yet fight against him resisting this strong and sharp horned harnessed whore of Babylon. The text seemeth to give the victory to the north kings against the pope and him to have the fall: which shallbe verified of the spiritual battle with the pens & lips of the learned & godly men writing preaching & praying against him. What shall we say of these kings yet fight among thēselues? God knoweth. But the turk is a north este king if we look upon his seat imperial in Constantinople from judea and from us. Wherefore/ I judge that for the persecution & thrusting away of the gospel all the west realmed and the Roman empire shall be thus settogither one to destroy another till the way be made ready for the turks incursion. And that therebe but few christian kings a live that shall leave their king don's to their own airs and posterity if the prevail. For he shall come into that most pleasant land greatly desired & many shallbe slain. This shallbe a perilous and a troubles time. Ezechiel prophesied of this destruction by Gog and Magog/ by whom is understanden the turks cruel power. The pope first came into Italy and did set his seat in Rome/ which is the most pleasant land in christendom. France/ england and diverse parties of Germany be right fertile and pleasant lands/ and greatly desired & longed for of the turk. But who shall escape these cruel anticristis handis? the text says thus.  
But these men shall escape his hand/ 
Text.  even the I dumeis and the moabits and the princes of the Ammonites. These Idumeis 
The edo mits denied gods people to pass thorough their land. numbers. 20.  be the bloody Edomities of Esau Moabits signify proud men/ the Ammonites be bastards & misbegoten/ both were the sons of drunken lot gotten by his own daughters. These bloody misbegoten filtheis papists shallbe confedered with the pope and turk/ and with the pursuers and destroyers of the christendom/ and so escape themselves/ for that present time. These misbegoten Ammonites that pope and his misshaped bishops shall diligently wait which part is like to prevaise/ and unto that part shall they fly with their riches and fair false persuasions submitting themselves even to the Turk rather than they would lose their names/ riches/ titles and dignities/ and will rather become Machumetes misshops and the Turks' true priests then to die for the christian faith. It followeth in the next verse/ who shall not escape.   

And he shall send his power into 
Text.  regions/ and the land of egypt shall not escape. 
The pope & turk will have the riches of egypt.   
Egypt was no less pleasant fertile and rich than it was blind and ignorant of god and full of idolatry. Egypt is asmiche to say as darkness. The more wealthy and rich kingdoms be/ the more vi●iouse blind and adversaries at they to God's word. There be yet some 
The pope hath had them/ the turk will have them.  kingdoms rich pleasant and welthey/ but in the midday light of the gospel now sprongen up so clearly more than these. 20. years/ good lord how blind and dark Egypt's be they? But for their riches and wealthiness shall the Turk the ernestlyer be bend to invade and to obtain them. Wherefore it followeth.   

And he shallbe king over the treasures 
Text.  of their gold and silver and lord over all their pleasant possessions and jewels of these blind Egyptians. But Lie bya and India shall he pass thorough.  
These blind wealy lands which yet persecute gods word shall not escape the Turks' handis. But Lybya and India by which are understanden all dry baron regions full of poverty lands full of monsters and wild beasts where neither riches nor pleasures are to be gotten the turk shall pass by or thorough them doing no hurt. For they be riches treasures & pleasant fertile regions full of gold & silver that antichrist ever sought and shall seek to the worldis end. But now whyls they be in the middis of their wealth and riches and have gotten these pleasant realms/ the angel thus saith.   

☞ But than shall tidings from the east 
Text.  and north trouble him and fear him.  
When the pope was in the middis of his wealthy riches and so high in power authority and honour/ dreaded and exalted above god thorough out all christendom increasing his riches and power with pardons licences grants and gathering of his tributes and pensions/ then came there shrewed tidings to him from the north east out of Saxony and Hel●etia/ that one Martin Luther with zwinglius and Ecolampadius began to write against his pardons and against his god Mayzim/ and that they disputed of his power etc. Then began the gospel & good tidings of the justification and free pardon & remission of sins by only faith in jesus christ to be brought to his ears/ which as they were good and glad tidings to the believers/ so were they terrible tidings and a fearful fame to all infidels & papists. For then as the text saith.   

☞ In ira & furore magno egredietur 
Text.  ad va●●andum & occidendum plurimos.  
That is/ In ire and in a great heat and fury shall he go forth to destroy and kill full many. Even as many as shall follow and have followed these godly learned menis holy doctrine of the gospel. Then sent he to his cardinals and bishops in every country as to Thomas Wolseye archbishop of york and Cardinal to persuade the king/ some to persuade th'emperoremperor/ some to the French king/ some to Scotland etc. that the gospel now risen was damnable heresy/ commanding all kings and bishops cristened to suppress it preach and write against it/ and to burn all the professors and bokis thereof/ as testaments and bybles translated into the vulgar tongue/ yea and even Luthers image to burned they at Paulis cross with many english testaments/ Thomas Wolsey the cardinal present solemnly sitting under his golden canapye. Now therefore th'emperoremperor and kings all (but some of ignorance) played Antichrist'S part for the popis pleasure with sword and fire sleing many innocentes more than these. 24. years/ and yet cease not some bloody bochers'/ for the dragon's plea sure to persecute the crystians. Well/ let them go on yet a little while till there come yet more terrible tidings from the north east. And let them still fume and foam out fire and water fagets & sword until not only fearfuller rumours/ but also the turk himself be in their necks. But yet in the mean time it is possible ere these wars (now begun. 1544. in july) be ended/ that every sowth west king may hear fearful tidings from the north east each one of other. And all they together at last shall hear fearful tidings from the Turk/ ever ready to invade christendom. The turk in the middis of his prosperity & glory shall hear the last fearful tidings of all/ even when christ oriens ex alto as did zachary say/ shall 
Luk. 1.  come down springing out of heaven to judgement. But in the mean season/ see what provisions and shifts/ these anticrystis shall make/ mistrusting these tidings/ saith the angel.   

☞ And he shall setfast his strong castles 
Text.  palaces and bulwark betwixt two seas upon the noble holy hill/ until he shall come to his end/ when noman shall help him.  
The serpentine seed the pope of all beasts the subtylest and farthest forecasting dreading these tidings long ago builded him many strong castles in Rome & Italy betwixt the two seas one called mare adria ticum and the t'other called Tyrrhenun. Rome his chief seat of his rest and pleasure being situated upon the noble seven topped holy father's hill. But his sewerest 
Rome is the seven topped hill & venomose. 50. headed hydra slain of Hercules.  tower of all was (as he thought) that by his counsels/ curses/ laws & decrees he had made his holiness and power so high and fast that he was exalted above god/ emprours'/ & kings usurping a worship above god there bostinge himself for gods vicar on earth & head of the universal church having power both in heaven hell/ earth and in purgatory/ & that this security and power might sit the sewerer/ he made fast and farm decrees/ noman so hardy/ pain of cursing and burning/ once to doubt or dispute of his power dignity/ authority or holiness. He sitteth betwixt two troubles seas. For noman may come nigh nor touch this high dra (his high holiness I should say) with god's word on any side but he shall go though row a troublous sea & be brent or drowned But the lord with the breathe of his mou the shall slay him. Have not some secula re anticrystis at these fearful tidings from the North-east made themselves strong holds and castles betwixt seas upon some high holy hill? But it is God that 
psal. 68  woundeth the head of his enemies & smiteth of the hairy head top of them that walk in sins. God shall alto crusshe the head of the dragon in the waters. 
psal. 74.   
The French king lieth betwixt the mediterrany sea and the sooth ocean/ yea now he hath the Pope's two horns and the emprours' sword to defend him. His high hill whereupon he rests is/ to be called the most christian king. Besides these holy helps and defences/ the Pope hath God's power almighty upon earth/ he hath Peter & Paul in their most high indignation and curses to thunder and lighten upon whom he listeth. France hath S. Dionyse with his long moris pike. The emperor hath the wings of the flying eagle that flieth so high over all/ & hercules' two pills. The other popisshe princes be beres/ winged swift spr●kled panthers and be called the most mighty/ noblest/ redoubted most victorious/ the Popis first begotten sons etc. The emprours' majesty is called of the clergy the most invict sacred cesar consecrated to justice etc. and puissant prince of almain as long as he defendeth their papis●rye. These all have their most strong and mighty god Mayzim/ with infinite daily misses and the perpetual prayers of the papistis with Sancta Maria and all saints to pray for them. Shall there any fearful tidings from the north east fray any of these cruel beasts? yea verily/ if they repent not in time in sak and ashes/ for shedding of so much innocent blood for the gospel/ and will not in time c●asse persecuting/ and receive the word humbly enbracing it with thanks/ believe it and defend it. But how long else shall they sit in fear in these their own holy hills? The text saith: Not long. But they shall come to their end. And to what end (I pray you)? The text saith. Et non erit eye adiutor. That is to say: Not withstanding all these great seas/ defences/ towers palaces/ high holy titles/ tyches/ men money/ great guns. yea for all their policies and study/ yet in their most need shall there not be one to help them. Not not their own great god Mayzim/ nor mary nor not one of all the saints in their churches/ nor in heaven may help any one of these anticrystes.  
The jews once at such like terrible tidings from the north east/ pretended and trusted to like defences/ for they had their situation betwixt the west sea/ & the flood Euphrates. Their temple and cite jerusalem were builded pleasantly upon that holy high mount of Zion well fortreced and turretted. And when the prophet jeremy told them these terrible rumours from the north east/ that the king of Babylon should come to destroy all. They answered/ that it was impossible: for that they were the people of God/ they had his laws decent rites and laudable cerem. and miracles for them/ they were circumcised and had the sealls and sacraments of his covenant/ & the Babylonits were infidelis/ not the people of god/ but heathen folk/ and therefore presoned they the prophet jerem. and conspired his death and diverse other they slew for telling them such tidings. But yet came they to that same end noman helping them. And albeit now our false cristians and true anticrystiss pretend the same brittle buklers/ saying ●e be crystened/ we be gods people/ redeemed by christ/ we serve god truly day & night/ no where is he so richly and so proudly served as among us/ we have his sacraments and daily infinite misses/ wherefore if any man tell us of the turks incursion to destroy all christendom/ we aught to kill him as a false preacher and falser prophet. For God shall never suffer his crystened people to be destroyed of an heathen turk. well.  
The turk therefore/ when he shall have this conquest over all christendom/ he shall also hear like fearful tidings from the north east. And he shall fly to such shifts as now do our christian turks and anticristes. For his great mighty palace of Byzancie is sewerly builded already be twixt the aeuge seas & Euxin sea. And he shall think himself the most mighty emperor of Rome and conquierer of the hole world. But yet shall he come to his end/ noman helping him. For after this fourth Roman Monarchy/ there shall be no more. For here shall comeforthe the watching and awaitlaying roaring lion out of the north east wode/ & shall challenge & convince this mighty last enemy the turk pursuing his church and presuming to give the eagle/ and to hold the Roman empire/ here shall this high fleinge eagle be slay●●e upon the mountains of Israel/ whyls he is in persecuting the church of christ shall he be slain with the breath and word of this lions mouth coming down to i●gement/ as it is prophesied. 4. Esore in the. 12. Chap.   

☞ But in this time/ Michael the great 
Text.  prince standing for thy people shall arise up/ for there shallbe such an hard heavy and troublos time as never was sense any man hath been unto this time. But in this time thy people which is found written in the book shallbe delivered and saved.  
This is a present consolation for all crystianes yet suffering persecution/ Michael is as much to say as who is like god▪ verily even jesus christ which sitteth 
psal. 113.  on high and beholdeth things so low and farreof. He is called a great prince because that the faithful believers/ thorough him overcome even the powers 
1. joan 4  and gatis of hell/ for greater is he that is in us/ then he that is in the world. To stan beforth and to arise up/ is a token of a ready 
Act. 7.  willing helper at all time. For the destruction of the afflict/ and wailing of the 
psal. 12.  poor now will I arise up (saith the lord) and I will restore them to health & give them a breathing resting place. Thanks be to god the father of our saviour christ that yet he will standeforth and arise up to deliver us from these so many and so cruel torrents and anticrystes/ making us unable to be overcomen thorough only faith and by the confession of the almigh ty gospel. By that so troubles so heavy & grievous a time as never was nor shallbe/ he understandeth this same our time present in which the least part of the church is thus persecuted within and without/ at home of their own familiar feigned brethren/ and in every strange land/ of the most and highest part of the world. This is confirmed not only by Crystis words Matth. 24. but also by this place of daniel. But yet are the elect written in the book of god/ for whose sake the gospel is/ & shallbe preached and the choose shall not be lost. Let us goforth therefore unto our solace rest and comfort even unto the resurrection. See how joyously the angel rejoiceth and haasteth himself unto the last day/ so that befor● he would speak of Michael's office he would engraff the place of our resurrection so full of solace/ that we might be certified that when antichrist is revealed/ then is there nothing else to be waited fore but the resurrection of the dead. But yet shall these cruel persewers (as in the time of No●e) before the flood/ eat and drink ma●ye build plant and be merry till vnwa●es the universal fire shall over fly them. And as Paul and Peter say/ when they 
2. thes. 2.  shall w●ne all to be sewer and ●alf/ then 
2. Pet. 3.  shall this sudden destruction come over them. So that the world shall ever be in mirth and solace and in a sinful security. 
jere. 49 1. Pet. 4. Prou. 11. Luk. 23..  For the persecution and heavy days shall begin at the house of god. But o an●t/ o tribulation/ o horrible trembling/ o most gre●o●se everlasting torments which then shall take away these wyked anticrystes and seed of the serpent/ especially when the lord ●esus shall tread out the wine press of his heavy wrath and indignation and give the dregs of the cup of his wrath to be drunken 
Apoc. 19  up of all the sinners of the earth. 
Psal. 74.  Then then shall the choose be delivered. But as the nature of mankind the elde● it waxeth/ the weaker it is/ even so slacketh the courage unto virtue. The world waxeth old & very sick/ wherefore all sin encreaceth/ as we see it/ what igna●y and sleugth is there to any godly reformation? what love and pronite is there to voluptuousness and pleasures of the flesh? what and how great feminine softness to sin/ intemperancy/ inconstancy deceit and falsehood foolishness pride vanities/ enuey estimation and persuasions of their own wisdom and policy is there now against god/ and his word? Out of these founteins are there now sprongen both in imperies and churches these great and bloody tumults/ wherefore the true church is now minisshed and distressed she waxeth weak and feeble. And therefore 
Psal. 70.  she prayeth saying. Cast me not now away lord in mine old age/ when my strength faileth me/ yet lord stand thou by me. In great calamity and heaviness was the church when Antiochus persecuted it/ in greater affliction when the Romans utterly destroyed the common weal of the jews their land/ city & temple. But in the greatest anxt of all afflictions & persecutions is it now in this last age of the world. nevertheless as god in▪ those calamitose heavy days sent his prophets/ preachers/ apostles and christ himself with his gospel to comfort her/ even so hath he now done and shall do/ unto the end/ let us therefore reepent/ acknowledge our sins and be strong in faith for the glory of God and our own health/ calling incessantly upon God to conserve/ defend and increase his church.  
jerusalem is called the holy hill/ becau because it had the word of god/ and thereout proceeded the law and gospel. In the last counsel at Ratisbone. 1541. the popis cardinal called Contarenus would have granted all things to our churches 
Cardinal Contarenus.  and religion that we required/ upon this condition/ that is to weet. If we would have granted the pope to be the chief ho lie head of the universal church and to have his wont primacy with all his titles as to be called the most holy vicar of god upon earth/ him only to have the power to interpret add and diminish the scriptures/ if we would (saith Melanchton) have these things affirmed & granted him/ we had agreed. Also there did we read his book imprinted at Ratisbone where in the pope plainly writeth. That it is impossible the turk to be overcomen/ except before/ the confessors and professors of the gospel (whom he called lutherans) were destroyed. And therefore he with his spiritual imps there being present/ encensed the emperor Charles the fift to set upon the Germans and to destroy as many as had forsaken the Pope and received the gospel. Now/ how say you my lords. Are not the Turk/ the Pope and Antiochus all. 3. the sons and brethren germans/ of Anticriste? to the text. 
Text.    

And many sleapinge in the earth 
joan. 5. Mat. 24  shall be upwakened/ some into life eternal and some into everlasting shame and con tempt.  
Consolations in these persecutions god shall ever give us. For the true church 
the true church is not here settled in any one sewr place.  shall ever have the learned comforting them with the gospel. And although the man bers of the church be dispersed wide into strange londis/ yet shall they all and ever consent into one faith and true doctrine of the gospel. The emperor/ kings & bis shops persecute us daily from land to lon de from town to town/ which is a token that the true church is not a commonalty bound to/ & settled in one certain sewer place. But where so ever they be they call upon one god in the faith of christ flying ima 
joan. 10 ●. 15.  ges misses and all heathen rites/ for my sheep (says crys●e) hear my voice. And if my words abide in you ask what you will & it shallbe given you. This is a great conso lation for us/ how wide so ever we be skatered 
Mat. 28. / yet to have god in the middis of us to hear us & to be present with us in his help almighty. And therefore saith the text. In these days shall that mighty price Michael/ which is christ stand forth into our defence/ which words christ often repeateth saying: I meself willbe with you unto the worldis end. our last & cheifeste assewred consolation is that our heavy persecution shall not now long dure For god now haa steth himself to make an end of this world when anticrystis wickedness is at the rypeste and himself thinking to be in most security and longer to live. This day of the resurrection of our deliverance into life eternal/ and the anticrystes into perpetual damnation 
Rom. 8. / is diffined & appointed of god which day all the choose long sore fore. And we know it not to be far of by many evident signs and conjectures expressed 
1. joan. 2  in the scriptures. The evangelists call 
1. Cor. 10  led their days the last hour of the which 
The resurrection is our consolation.  hour a thousand and. 500 years be passed But return we to the consolation in the resurrection expressed by a similitude of men sleapinge in the dust to be upwakt. To die/ therefore is not else but after labour 
Death is but a sleep of the body.  and weariness of body to go to bed & sleep and so to rise up erly more fresh and lusti er/ by which uprysinge he describeth our resurrection. By sleep/ is understanden the rest of our bodies in our graves (for our souls sleap not but be received into the handis of our father in heaven blessed with christ in the fruition of his presence) and by the rising up again in the morning is understanden the resurrection of our dead bodies unto life eternal our soul is joined again to them. Wherefore when we go to bed and rise in the morning let us 
Rom. 5.  remember our death & resurrection. Paul showeth wherefore we must needs die/ & again wherefore we must needs rise again. Therefore do we but sleep because christ 
1. Cor. 15.  by his death slew the death of the believers and turned the same death/ by his resurrection into our life/ saying/ O death I willbe thy death. The text says. And 
Isay. 25.  many sleapinge/ for Paul says. 1. Cor. 15. 
Osee. 5.  we shall not all sleep/ but all shallbe changed in the twincling of an eye. For the day and minute of the trumpet blowing shallbe so suddenly heard calling them that then shallbe left a live/ that all then present shall never be laid in grave to sleep. And as job setteth the resurrection against the sorrows and pains of death/ so doth daniel here for our consolation 
job. 19  set it against our persecution which did so animate the faithful in times passed that they refused the deliverance from 
Hebr. 11.  death of body for that life and resurrection to come.  
This article of our resurrection. Where in we shall have that most joyous life perpetual is the most present consolact on in this our persecution in these last days. And the greater is our coun●orte for that we know it and see it now at hand. And although christ says/ that day & hour to be known only to his father will linge us not to search the article & hour of it curiously/ but rather to repent amen the our lives/ to awake and be ready looking ever for it/ wherein he shall show himself unto all men triumphing with his church over ower enemies/ yet do the shortness of the times and ages of the world and the ripeness of iniquity these wars and the cruelty of anticristes persecution declare it to be at hand. So that we may conjecture of the time and year in general.   

☞ Also the teachers shall shine like the 
Text.  brightness of the firmament. And they which bring many to the knowledge of the right wise making shall shine perpetually like the stars.  
Here is declared the virtue and power of the preachers before the judgement and of their rewards of bodies and souls after the resurrection. These preachers be they which bringeforthe the new and old store that is/ the law and gospel repentance and remission by faith only/ 
Mat. 13.  preaching to themselves and to other the justification by only faith in jesus christ. They shall shine/ not only here as 
Philip. 2  lights in the middis of the evil anticryste● nation/ but also forever. Neither shall they here alone shine as the too great lights of the firmament above them whom 
1. Cor. 15.  they have here taught/ but also as the greater stars pass the brightness of the lesser. And what so ever these teachers hear lose or suffer for their techinge/ they shall both here and there receive an hundred fold for it. Wherefore then should they be afraid or troubled? The more they here 
Mat. 19  suffer for teaching the trwthe the greater joy abideth them: let us not therefore desist/ nor be afraid/ let us not neglect our office for christ's sake (good christian brethren) but speak & write as long as we may.   

But thou (o Daniel) shut up these words and seal up this book until the 
Text.  last time where many shall turn it over & be skatred abroad/ that the understanding and knowledge might be greatly increased and multiplied.  
Now is it showed/ whom the redinge 
Whom daniel shall profit.  of daniel shall profit & whom it shall not promise fire teaching that at Isay. 8. saith that is/ Seal thou up my law for my disciples To shut up the words and seal up the book is to hide my words and secrets from the ungodly filthy swine & dogs that they understand them not. To turn over the book of daniel in our exile and skate ring a broad by persecution and so to find much knowledge/ is the choose persecuted to find the some and secretis of all the scripture in Daniel diligently often studied and laboured. Hitherto pertain 
Mat. 13. Luk. 8. Luk. 19 Luk. 8.  Christ's words. To you is it given to kn●w the mysteries/ but not to them. To him that hath it shallbe given/ to him that hath no pleasure to read daniel/ that knowledge he thinketh himself to have/ it shallbe taken from him. No man can know perfectly these prophecies until he see them fulfilled or in fulfilling (as they be even now) god so revelinge them to him.   

after this I daniel looked up/ & lo/ there stood two other/ one on this side of 
Text.  ●flowde & the other on the other side. And I said to the man cl●d with the linen vesture standing above the flood. When then 
Apoc. 10.  shall there be an end of these marvelous things? And I heard him that stood in linen above the waters of the flood/ which (his right and lift handis lyftedup into heaven) sworn by the ever living god/ that all these things shall have an end/ after that they have fully dispersed and skatered the power of the faithful people to endure unto the determined time/ whether it be long or short (or else as hath another text translated by doctor joan Draeonites) All these shall endure for a time/ times and an half. And the dispersion of the holy people ended/ all these things shall come to pass.  
This is the time of the deliverance of the persecuted church and of the end of the world. Daniel here seethe two aungeks of each side of the flowed one against 
And yet stand there the same angels against our church.  and contrary to the t'other/ which signified the two angels mentioned in the x. chap. making war against the jews letting the building of their temple encensing the kings of Persye and Medis lost the word should have increased with fruit. The man clad with linen was Ga' briel. The asking of Gabriel how long the persecution should endure is the voice of the wailing and weeping churches desyering to know the end of their grievous persecutions/ which be here called marvelous and wonderful: for that there can be nothing thought more wonderful to be merueled at/ than thus to see sathan by his instruments the tyrants/ heretics and anticrists without end to persecute/ so that if one enemy of ours be overcomen/ yet he ever steereth up another with whom we must everfyght and never cease. It is a wonderful war of so many & so mighty princes of the world/ against so few and feeble a little fearful flok/ that so many and so mighty should be afraid of ve which neither with material sword nor shield can fight/ but only with our lips/ pens and prayers. It passeth all manis reason that we should in conclu sion have the victory. The angel/ which with both his handis lifted up into heaven sworn by the living god/ was cryst himself/ clothed in white linen/ which betokened that he should in time to come be born of the pure virgin Marie and take unto him the most pure and undefiled nature of man to be born as is the sweet clear and byrall dew drops of the morning descended from heaven standing upon the tops of the grass clearly to be seen against the son rising/ as is his nativity in so few words declared in the 110. psal. after the Hebrew text saying. Thy conception shallbe in the most high beauty clearness and holiness/ as pure as is the dew conceived out of the wome of the morning. For as the vapores by the celestial power/ be drawnup out of the earth/ and in the morning be condensed as it were into crystal perls or dew drops/ even so by the supercelestial virtue did the son of god take unto him his very human body of the pure virgin that he the son of rightwiseness should come forth and be born into the world. This son of man standing in white linen above the waters or flowed/ is christ treading 
Persecution maketh ●● white.  down all tribulations and all the persecutions of his enemies/ yea & even his enemies themselves as sin death devil and hell making of them his fo●e stolen/ he is clad in white for that by his cross he should be made white and tried like silver: he telleth Daniel how long this persecution shall endure. He telleth him the most certain token that shall immediately 
The certain took before the end.  go before the resurrection/ even the dispersion and scateringe abroad of the holy people: which we see it this day many for the words sake to be dispersed out of their own countries and londis as poor men yet feel it. But how long this dispersion shall endure christ telleth him not plainly. The zyrik text saith unto the determined time of god/ whether it be long or short/ for somiche signifieth the Hebrew phrase. Ad tempus tempora & dimidium. Few days apere many and a short time is long to the afflict persecuted. And in the ending of the scatering of the power of the holy people shall all these things be finisshed. How long we shallbe thus dispersed by persecution/ one lie god knoweth. But of this be we certain that this dispersion by persecution is the last and most certain sign that the day of judgement is at hand. For God declared unto daniel the order of the. 4. monarchies/ which be all paste/ and the cruel kingdoms of Anticriste which should arise in the fourth monarchy/ which at Mahumete and the pope be revealed. And the seculare anticristes which shall end in the turk/ begin fast to grow and to prevail/ which yet shall never be like in power to the Roman monarchy/ when it was in her first flowers. And therefore when the seculare antichristian kingdoms now begun in the christian emprowr kings and princes be devolved into the Turks' empery/ them shall that day begin to springe/ wherein the dead yet a sleep shall awake. The saying of Elye before in the. 9 leaf of this book is known of all men/ & it aught to be written in every manis brickwall is and wyndows.  
christ telleth us/ the days to beshortened/ as was the course of the years unto Nohe●▪ flood shortened that the sins of the people might have been the sooner 
This reckoning agreth with the. 1290 days taken for weeks in the next lief following.  smitten of. And if you will after the plain words take the time times and an half as it standeth. Then think I/ that the time is taken for the time betwixt or from this revelation unto daniel (which was anon aftir the end of the captivity of Babylon) & the end of the destruction of the jews by Titus/ which containeth. 600 years and a little more. And the times/ I take for the long time dowbled even for the twelve hundred years sense/ wherein hath continued the persecution of the church of the gentiles sense that destruction of Jerusalem/ even for the time of the persecution by the Roman emprours and afterward by the Mahumete and the turk and the pope and his seculare imps. The half time/ I take it for. 300. years/ 
From the destruction of the temple to this day 1474  which be the half of. 600. Now from the destruction of jerusalem unto this day there are. 1474. years/ so that by this reckoning the half time shallbe ended with in these. 30. years to come. But this reckoning will I not certainly affirm. But ra there take the half time/ for such a short sudden time as no ungodly man can judge it/ but think it rather to be as long again/ and so provide for it whylis god suddenly kut him of/ in the middis of his course/ as it is written. The bloody ungodly deceitful 
Psal. 54.  shall not come to half the time they looked fore. These conjectures I permit unto the iugements of the christian readers desyering every man not to be to curious in this account/ but to repent & believe the gospel/ to be ready and await for the lord is coming.   

☞ I heard it/ but I understood it not/ 
Text.  wherefore I said: Lord/ what/ or when is the last end of these things? And he said: Go thy ways daniel/ for these words are shut up and sealled up unto the last time. Very many in the mean time shallbe purged/ and made white and blown together tried as metal in the fire: but the ungodly shall do wykedly/ neither shall all the ungodly understand nor regard these things/ but the wise learned shall regard and teach themforth.  
Here it is showed to daniel. That these words concerning the time and times and an half/ or end of this persecution/ shallbe sealed up and not known until the last time & last days of the world when iniquity shall prevail and reign most rankest and ripest/ and the ungodly shall not regard this prophecy/ but rather laugh the teachers and declarers thereof to scorn as they did in the time of Nohe The ungodly shall abuse these words into thincrease of their own damnable destruction and persecution of the godly/ which by persecution and skatering abroad/ in great heaviness and perels/ and at last by grievous tormentings & deaths/ they shallbe tried as is metal melted with blowing in the fire. But the choose godly teachers shall understand these words in the later days/ teach & give war ning to the other & therefore shall they have the knowledge of the time and of the years. And as did Nohe an hundred years before preach repentance making the ark to save the good/ so shall these good teachers an hundred years before preaching repentance build up the ark of the gospel of salvation by faith in christ restored at last (as even now these certain years passed) to save and preserve the choose from damnation.   

☞ Furthermore as touching the time, 
Text.  wherein the perpetual daily sacrifice 
Luther last of all began to build this ark  shallbe taken away and from the time of the setting up of the abominable destruction/ there shallbe a thousand/ two hundred/ &. xc. days/ O blessed man/ that shall tarry and see the thousand three hundred and five and thirty days. 
26. year ago.   
Now cometh the angel nyerer the end to more specially terms unto a determined time expressed by days. 1290. which make half an heb. 3 years & an half. In the 8. chap. it was told that after the taking away of the continual sacrifice & setting up of the abominable idol the sign of destruction/ there should be two thousand and. 300. days which make. 6. years. 3. moniths and. 20. days/ which is almost an hebdomade of years/ in that which half hebdom. which is here in this first number of. 1290. days/ the jews were grievously skatered persecuted and slain of Antiochus until the greater number was fulfilled/ that is. 133●. days beginning the other half hebdom. wherein the Machabeiss got the victory of Antiochus and restored the daily sacrifices and temple all again. And therefore he here saith: O blessed is he that shall persever & see the. 1335. days that is/ shall escape that miserable heavy first half hebd. and enter into the later half/ that is/ into the later end of the hebdom. But if any man believeth (saith doctor Draconites) that the angel here alludeth unto the seventieth hebdom. in the. 9 chap. where ended the commonalty of the jews by the Romans/ he must confess by these. 1290. days to be understanden the half hebdom. that is/ the. 3. years and. 3. months/ in the which time/ by the emperor Caligula the idol was set up in the temple/ & the daily wont sacrifice was taken away by the apostles Act. 15. & the jews commonalty utterly destroyed. For afterward the sown of the go spell went over all the world. Blessed therefore were they which came to that day. But let us come to these present days/ wherein we see and feel much & grievous persecutions/ and behold how grievous and bitter it is for. 3. 02. 4. years continually/ & then after/ how god remitteth it for as long a season again to give us a place for a little season to rest us/ even as it were the halcyon days to suffer his church to breath a while: that she may be the stronger against the next storm & battle following.  
But turn these. 1290. days into wekis/ which make. 24. yeris and. 24. w●kis & then is it just that after caligula had done that blaphemie/ the jews amon after. 24. yeris were destroyed by titus & immediately began they to destroy themselves by mutual civil seditions. The continual daily sacrifice and the abomis nation of the desolation standing up so long in our ●hi●ch●s/●r their misses/ Mayzim/ popisshrites traditions of men supersticiose ceremo and images. When the gospel now of late began to be resto read by the learned menis writings and pray chinges and so to take away these said abominations/ then their followed this great skat●ringe and persecution of the faithful which yet endureth. In which would god these. 1290. days were turned but into so many w●kis which make. 24. yeris and. 24. wekis/ that blessed might theibe which shall seeth. 1335. days ●● make. 2●. yeris &. 35 weeks which agreeth with the said reckoning of the time times and the half time. And if you turn the days into months/ so itagreth with the 100 yeris wherein the ark of ●oh● was in making before the flood. So that ethe● with in these. 30. years 02. 100 years to come there shallbe marvelous mutations in this world or as I conjecture an end thereof. There is one man that taketh the time for an hebdomade of yeris that ●● for 7. yeris & the times for two hebdo. that is 14. yeris/ & the half time for half an heb. that is 3. yeris & an half: with make. 24. yeris & an half/ & he beginneth at the yet of the lord. 1544. to reckon.  
But I judge that it is not given to any at this time to know this mystery concerning the very day and hour hidden in the number/ till it be fulfilled. And there fore I do but conjecture and d●re not affirm it for certain. As be it I know that God would have his choose to be monisshed before of the time and years by this prediction. And therefore let us pray unto god to govern & preserve his church & shortly to ●ut of this sinful course of human nature. Beware of images ● 
Beware of images & of mayzim.  of ●ayzim/ which is not yet every where throne down/ but only in certain places of the over germany/ where the gospel is purely preached & received of men taught of god. For after his fall there shall begin greater trouble among the godly by the an ticristes/ either for the restoring of it/ orels for the bringing in (I fear me) of the Mahumets' law and the Turks' religion. But these troublous last days shall not long dure. For god willbe as merciful to us/ as he was to the jews in Antiochus time/ not suffering that grevou sepersccution to continue senger then 
Be knit it not up in few you ris but i many days.  the said. 1290. days/ he says days because the little time appeareth so long to the afflicted. Thus be we warned to persever strongly in patience abiding the glorious coming of christ to judgement/ to slay this antichristian horned whore of babylon with the almighty breath of his mouth that we might have our perpetual joy & teste with christ.   

But (daniel go thou hence until the end be comen & be at rest. For thou 
Text.  shalt stand up with thy part in the end of the times.  
Here at last is daniel commanded of the angel christ to depart and to take his rest/ his body to lie down and sleep in the dust/ & his soul to rest in joy in Abraham's bosom/ which is in heaven with god the father with his son & holy ghost/ & with all the holy angels & spirits of the lust/ until that glorious day of the resurrection/ all christ's enemies thrust down under his feet. And then he telleth him/ that he shall resume his glorious immor tall incorruptible & spiritual body standing up again/ as it were from sleep/ with his part and blessed company of the cho sen. Thus shall we all both glad fresh and joyful arise rogither in the last day/ which is now our most present consolation.  
jesus christ our resurrection grant it us/ that we might so understand teach/ and lone daniel & the prophets that me might with them rise again/ & in that everlasting school perfectly learn to know & to honour God/ unto whom only be glory immortal. So be it.  
Now give thanks to our celestial father thorough jesus christ our redeemer/ that he hath at last so clearly by his prophet daniel revealed to us these so secret mysteries: so that we be ass●wered/ cry s●e our redeemer to have had been comen & incarnated these. 154●. years ago/ & that he shall come again shortly to deliver us mightily out of anticristis tyranny/ & destroy him with his almighty word. We beseech the o father for Christ's sake/ ge ●e us the very fear & faith in thee/ make us call upon th●for our only mediator cristes sake to be herd: that among these so many & mighty frauds of antichrist: we ●hri●k not/ we fall not from thee/ but that in thy holy fear & patient abydig/ we might perseus' to our endis rest with daniel: & in the coming of christ jesus/ we might with him, in the fellowship of thy choose me●e our saviour christ in our glorified bodies risen again into that perpetual felicity/ prepared for us in christ from the begining.  
Amen.    

Imprinted at Geneve. 1545. G. I