The sermons of master Ralfe Gualter vpon the prophet Zephaniah written in Latine. Translated into English by Moses Wilton. Seene and allowed

The third Sermon.

The Text.

7 BE still at the presence of the Lord God: for the day of the Lorde is at hand: for the Lord hath prepared a sacrifice, and hath sanctified his guests.

8 And it shalbe in the day of the lords sacrifice, that I wil visit the Princes, and the Kinges Children, and al such as are cloathed with straunge apparell.

9 In the same day also wil I visit al those that daunce vppon the thresholde so proudly, which fill their maisters hou∣ses by crueltie and deceit.

10 And in that day (saieth the Lorde) there shall be a noyse, and cry from the fish gate, & an howling from the second gate, & a great destruction frō the hils.

11 Howle ye inhabitants of the low place: for the cōpanie of the marchāts is destroyed: al they that bare siluer are cut of.

BEcause Zephaniah began with a grieuous thretning of punishmēt, by & by after he sheweth y^e causes thereof, least hée should séeme to haue spokē any thing rashly, or of some wicked affecti∣on; but he hath especially accused those

thinges that concerne religion, which they had corrupted with many super∣stitions, seeing that they fauoured those thinges secretely, which Iosia woulde haue had destroyed. But as the disposi∣tion of mā, is naturally prone to sinne and errour: so when punishment is denounced, eyther hee murmureth a∣gainst God, as though hee were more vniustly dealt with, then hée deserued: or else he fenceth himselfe about, with outwarde assistance, and thinketh he is in safetie, eyther because of his digni∣tie or wealth, or because of his might, or power, and such like. Those therfore that are so disposed, must be answered very flatly, least peraduenture, they should continue eyther stil to murmure agaynst God, or els being withholden by reason of their vaine confidence, they shoulde neglect the care of repentance, by the which they might be brought in∣to fauour with God. This thing doeth the. Prophet Zephaniah performe in this place. For first hée answeareth too their grudgings, and telleth them that the punishmentes which they haue de∣serued,

can be auoyded by no meanes, neyther yet by any colourable pretence of excuse whatsoeuer. Then he doth as it were by name rehearse those, which thought themselues placed without all reache of weapon, by reason of their dignitie and great power. Afterward hée passeth to describe the punishment: and this hée doeth more at large conti∣nue vnto the end of the Chapter. Wée are taught in this place, that when GOD hath to doe with vs, by his threatnings, no persuasion of the flesh, wherewith it is woont to fawne vppon vs, ought to be allowed of, but we must rather apply al our diligence vnto this, that wée forsaking our sinnes, and im∣bracing Christ, may agayne be brought into fauour with him.

First hee méeteth with these aun∣sweares, and taketh from them all hope of escaping skotfrée. Bee still (sayeth hée) at the presence of the Lord GOD, as though hée shoulde say, I heare what you are woont to counter∣chatte, as though the things I threa∣ten,

shoulde neuer be. But I wisse it becommeth you not, too reason with GOD, who forasmuche as he is iust and omnipotent, cannot be conuinced of any vnrighteousnesse. And he also doth easily inforce suche vnto silence, as dare gaynsay: or speake contrarie vn∣to him. Bee still therefore in his pre∣sence, that is to say, the persuasions of your fleshe beeyng repressed and reie∣cted, submitte your selues wholly vn∣der his gouernment and correction. He geueth a reason of this his saying: For the day of the Lorde is at hande. So he calleth the time of reuenge, or punish∣ment, which GOD taketh of his e∣nimies because then especially, he doeth the thing that belongeth vnto him, and doeth indeede declare himselfe, too bee such, as hee is opened vnto vs in the scripture. But he saieth that the time is at hande, because of those, which by reason of the staying thereof promised themselues to scape vnpunished: & ther∣fore (as we may reade elsewhere, doe referre y^e day of y^e Lord, vnto the tyme yet long to com, to y^e end they may pro∣uoke vnto themselues greater delights

in their vngodlinesse, but hée sheweth that that day is very neere when he ad∣deth. The Lorde hath prepared his Sa∣crifice & sanctified his guestes, he spea∣keth according too the custome of that people which then was well knowen vnto them all. For they that would of∣fer a sacrifice of thankesgeuing, first they prepared the sacrifice, that is, some beast that shoulde be offered: then they called their friendes to the holy feaste, which was furnished with the fleshe slayne for the sacrifice; wherevnto none might come, except he were purified or made holie, according to the lawe. The Lorde therefore fayneth, that hee will make a sacrifice, and keepe a holy day, and that shortly, because the sacrifice is already prepared: and those are sancti∣fied that must eate thereof. But by the name of Sacrifice he vnderstandeth the Iewes that must be slaine by the Chal∣dians, and Babylonians, which in this holy busines must bee vnto God, as it were Priestes. By which name Nabu∣cadnezar in Ieremie is called y^e seruant of the Lord: And Isay in the same sense

calleth the Meades & Persians, the san∣ctified of God, because he had decreed by their Ministerie, to cut of Babylon. But by the guests which God hath bid∣den, we may very fittingly vnderstande the foules and beastes, wherevnto hee hath determined to cast out the fleshe of those his enemies to be deuoured. For in like manner in the reuelation, where the battell of Christ, with Antichrist is described, wee reade, that the Angell spake with a loude voyce to the Byrdes of the ayre, Come and gather ye togea∣ther vnto the Supper of the great God, that ye may eate the flesh of kinges and the fleshe of high Captaines, & the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the fleshe of all free men and bond men, & of small and greate, &c. But in that that the prophet vseth the similitude of a Sacrifice, he seemeth also to vpbraide their vnlawfull holie rytes, and those thinges that are woont to followe or al∣wayes to accompany them, as wanton∣nesse, lust, and carelesse confidence: as if he should say, go to, seyng it is so per∣mitted,

Goe forward, make sacrifices, and in the same mocke with God, you shall not long doe thus, for very short∣ly God will haue his sacrifices of dedi∣cation and will keepe holy day, where∣in hee will content or satisfie himselfe with your flesh and blood, offered as it were in Sacrifice.

But it is woorthy diligent conside∣ration, that the slaughters of Gods wicked enimies, are compared to sacri∣fices. The Spirite of GOD doeth this, not onely because of the bloodshed which is committed euery where, but also because the glory of GOD is ad∣uaunced in the punishment of the wic∣ked. For first the Iustice of GOD doeth euidently shewe it selfe, which sometime séemeth too bée asléepe, when as they become saucy agaynst GOD, and without punishment. Then the trueth of that woorde is made good, when they beare those punishmentes, which were threatened in the same long before. In this also wée sée the in∣uincible power of GOD, which will

they, nill they, inforce them that cram∣med themselues with beastly pleasure, and coulde not bee persuaded by anye meanes, to offer themselues vnto him a liuely sacrifice, to bee a sacrifice them∣selues, and to bée deuoured of wylde beastes, whose vnsatiablenesse, and bloody cruelty they followed. They ought diligently to marke these things, whose ministery the Lorde vouchsafeth too vse, in punishing the wicked: for if they beyng inflamed with a godly zeale, doe the Lordes businesse diligently, and accomplish his glory valiantly, in puni∣shing the wicked. They offer vnto God a most acceptable Sacrifice: and shall in so doing, obteyne immortal reward, & commendation. We haue an example of this matter in Phinees, the sonne of Eleazar, who, for killing of Zambrie committing filthinesse with his Ma∣dianatish Harlot, is very highly com∣mended, as one which by that déede, or rather most pleasing Sacrifice turned the wrath of GOD from Israel. And of the selfsame God pronoūceth saying:

Behold I make my couenant & peace with him, as well he, as his seede after him, shall haue the couenaunt of the Priesthood for euer, because he was ze∣lous for his God, and put himselfe in danger for the children of Israel. In like maner God commendeth Iehu, be∣cause he bestowed great diligēce in cut∣ting vp by the rootes, the stocke of wic∣ked Achab, and Iezabel, and in destroy∣ing the Priestes of Baal. And for this cause doth promise him a kingdom vn∣to the fourth generation. And we read that the wrath of God came vpon Saule and Achab: bicause Achab kept Benha∣dad the king of Syria aliue, and Saule kept Agag the Amalekite, whom God had adiudged worthy of death. And the sentence of Ieremy is well ynough kno∣wen, wherein, he threatning destructi∣on to the nation of the Moabites, stir∣reth vp theyr enimies, crying: Cursed is he that doth the worke of the Lorde negligently: And cursed is he that kee∣peth his sworde from blood. For seing as we haue sayde before, that the pu∣nishmentes of the wicked doeth make

for the woorship of God, it becommeth those not to be slacke and negligent in executing the same, which woulde bée counted the true woorshippers of GOD. Let therefore the Magi∣strates alwayes meditate vppon these things, least while through foolish pity, they, sparing the wicked, prouoke the wrath of God against themselues. But they that are punished for their wicked∣nesse, whether it be publikely or priuat∣ly, let them remember these men and neyther murmure against God, ney∣ther yet conceaue in their mindes, that there was either hatred or vniust desire of punishment: but let them rather bée still in the presence of the Lorde, & with pacience submitte themselues vnto his correction, for so it will come to passe, that those thinges will worke together vnto them for good, which otherwise would bring destruction, the examples which make for this purpose, we haue els where alleadged, as of Dauid, Da∣niel, & the Emperour Mauritius, wher∣vnto many others may be added which they y^t reade histories doe euery where

méet w^tal. But let vs returne again to our Prophet, who in order beginneth to name those, which especially deserued to be punished, and surely he reckoneth those first which in comparison of other thoughte themselues safe without all danger of hurting. Where wée may sée how full of danger the condicion of pro∣phets and ministers of the woorde, is, for that they are constrained too accuse, or reproue them, whom most of al it be∣houed to haue fauourable, and assistent vnto them, which also were able to doe them the greatest harme. But he recko∣neth vp three sortes of men, vnto whom afterwarde hee addeth the fourth. The first place he appoynteth to the Princes and to king Iosia his sonnes. Of whom doubtlesse he therfore beginneth bicause they were the chiefe Authours of wic∣kednesse, and offences: and the sacred hystory doeth sufficiently witnesse, that these threatninges were not in vayne. For Ioachas that came vn∣to the kingdome after his Father Io∣sia was slayne, after hée had reyg∣ned

onely thrée Monethes was ledde away Captiue into Egypt, and there was put too death. The kyng of E∣gypt appoynted Ioakim in his stéede, which, when Nabucadnezar had conquered Egypt, became his Tri∣butary and Seruaunt: and not long after for his rebellion, he was taken & carried away captiue by the same Na∣bucadnezar, and dying in the iour∣ney, lacked the right of honourable Buriall. For the Babylonians threw out his carkase too bée torne in péeces of the beastes and foules of the aire, as Ieremy had before prophesied, say∣ing: Hee shoulde bee buried as an Asse. After him succéeded Iecho∣nias, who also healde the king∣dome but thrée Monethes, and as Ie∣remy persuaded him, he went willingly into banishment, and was carried too Babylon with the costly vessels of the Lords house. After him came Zedechias who as he passed all that had béene be∣fore him, in wickednes & trechery, so he was most greuously punished. For after hée had abidden the siege a long tyme,

at length this Citie being taken, and he caught in his flight, was carried to Nabuchadnezar in Ribla. Who, when in his sight he had slaine his sonnes, and the more noble men that came out of Iu∣da, and put out his eyes, he was bound in chaynes, and led away to Babylon. The Lorde therefore doth most truely foreshewe this matter by his Prophete Zephaniah, saying: And it shalbee in the day of the Lordes Sacrifice, that I will visite the Princes, and the kinges children, &c. But wée are admonished by these examples what things remaine for those children, that doe degenerate from their fathers godlinesse: and how they are deceiued that by reason of the vertue of their foreelders, doe promise to themselues that all thinges shalbée cocke sure, and very ioyfull. For it is so farre away y^t they for this cause should scape vnpunished for their wickednesse, that beyng thereby made more without excuse, doe susteine more grieuous pu∣nishment: for that that came to passe v∣pon these, doth also befall many others priuatly, yea and lighteth vpon whole

nations publikely, which haue degene∣rated from the vertue of their Aunce∣stors. Let Parentes in like maner con∣sider these thinges: that first of all they may bee diligent in bringing vp their children, neither let them thinke that any care therein is superfluous: then let them learn pacience, if they perceiue that they haue profited but a little by al theyr care, and that theyr children doe degenerate, for this commonly befal∣leth the children of God, that they sel∣domly haue children that follow them in godlines and vertue: and God suffe∣reth this thing to come so to passe, that it may be knowne that the children of God are borne, not of fleshe and blood, but of the séede of his worde, which be∣yng receyued by true fayth, and quicke∣ned by the power of the spirite, doeth re∣generate or beget vs anew. This must be marked of vs, when wée reade that Ismael Abrahams sonne was a mocker, that Esau was geuen too gluttony and lust, and that the sonnes of Iacob were wicked both against their father & bro∣ther, and that Absalom was incestuous

and a manqueller.

Secondly God threatneth that hée wil visit those which weare strange at∣tire. This may bee expounded twoo wayes. For eyther he accuseth their ri∣ot, and lightnesse, wherein they became like other foreine & barbarous nations, in apparrell: or els hée speaketh of the superstitious, woorshippers of false Gods, which by their straunge and vn∣accustomed apparrell, did professe their Godlinesse and Religion. Neyther shall wée erre as I thinke, if wée, ex∣pound the place of them both. For wée knowe out of Ieremy, that the Iewes at that time did intreate Leagues with foren nations. Which doubtlesse was the cause, that they woulde imi∣tate their manners, and attire: and howe much those that bée superstitious doe attribute vnto apparrell, it may be gathered by the Monkes and Masse Priestes, which thinke it a sinne, that neuer can bée purged, if they shoulde al∣ter them neuer so little. Here that com∣meth into my minde which is reported of Pope Iulius the thirde by those that bée

of credit: He (as many men do know) was a very vngodly and malapert de∣spiser of all religion. Hée doubted not sometime among his acquaintaunce to speake those things, wherein he both o∣penly reprehended the boldnesse of the Bishops, and also the foolishnesse of the people, that so woondred at them. It came to passe at a certaine time, as hée walked vp and downe his chamber, his goune and coate for the great heate bée∣ing layde apart, y^t two of his Cardinals that came too speake with him were at his chamber doore. These when they sawe that hée was not clad, as hée was woont to be, went backe and durst not enter into his chamber. But he cōman∣ded them to come in, and not to doubt a∣ny thing: and being come in, he caused them to doe off theyr attire, as hee had doone. For séeing (saith he) that I being in the shadowe am so whot, how much more are your garmentes a burden vn∣too you, that haue come so farre too talke with mee? doe you therfore in like manner lay aside your gounes and coates, and neuer stay at the matter.

But they prolonging the time because they were bashfull, he compelled them so to doe. And when afterwarde he had walked a while betwixt them, what thinke you (saith he) that our Citizens of Rome woulde say, if they shoulde see vs walke thus through the citie. They made him answeare saying, Now tru∣ly, holy Father, they woulde thinke vs some Iesters, neither woulde they suf∣fer vs to passe without some reproche. Then he sayde vnto them, you see ther∣fore my brethren howe greatly wee are bound to our apparrell, that doeth saue vs from such iniuries, and doth procure vs so great opinion of holinesse: Iulius spake very flatly as the matter was: and I doe not doubt, but many in their minds doe say the selfsame thing which woulde bee counted religious with the formost, and yet laugh closely in theyr sléeues when they sée the wide open sot∣tishnesse of the foolish common people, nay of Princes themselues, which be∣cause of these Hobgoblins, and stage∣like attyre haue them in reuerence and reputation. But let vs (and that not

negligētly consider, that this is recko∣ned amongst the causes of destructi∣on, which in mans iudgemēt séemeth to be but a small thing: but to him, that will more narowly weigh the matter, it shal by and by appeare, that by apparell sinne is committed many wayes. For as for riotousnesse and pride, wherewith vain and light per∣sons doe vaunt themselues: who will affirme, that they doe acknowledge their faultes, or repent them of them, which are proude of their apparell? which (as the scripture saieth) began, because of sinne, which also ought to admonish vs of our state and conditi∣on, as often as we put them eyther on or of: and therefore these persons doe as if some wicked fellow should get him praise by the haulter, which for his wickednesse hée hath deserued.

Moreouer, offence is committed a∣gainst the Lawe of God, and nature, which teach that the vse of apparell is, that our bodies should be honestly couered therewith, and so preserued from the rage of the weather: but they

that become riotous about it, doe al∣most suffer the more vnseemely parts of the bodie to be either bare, or els they lay thē out after a more beastly maner, thē if they shold be séen altoge∣ther vncouered, & in others they stir vp & prouoke most vngodly thoughts and concupiscence. And furthermore that pride maketh vs vnmindefull of our condition: wherevppon it com∣meth that wée also forget God, and proudly despise our neighbor. Moreo∣uer wée doe vnséemely abuse our wealth, wherewith wée ought to re∣lieue the pouertie of others. I speake nothing now of y^e lightnes of y^e mind, which is proued by no argumēt more manifestly, thē if we despising y^e attire of our owne nation being also recei∣ued from our elders, should dote vp∣on straunge and vnaccustomed appa∣rell. Wee may not thinke therefore that it was done at a venture, that God made lawes as concerning ap∣parell. And thereof also the Pro∣phets and Apostles doe very often ad∣monish vs. And they are adiudged

worthy of destruction, which with ry∣ot and pride do offend about the same. And we sée it come to passe very of∣ten, that they which are delighted with forren attyre, do proue by expe∣rience those enemies that come from far, vnto whom they bée made a pray, or are deliuered as a bootie: but as for those superstitious fellowes, they through their hypocrisie commit sin, while they make boaste and vaunte them selues with a shadowe of godli∣nes. Thē they defile thēselues w^t sacri∣ledge, whē y^e honor which is due vnto Christ, they attribute vnto rags, and in them they looke to haue the reward of righteousnes & saluation. Besides this w^t monstrous rashnes they do in∣uent diuers formes of religiō, & with an vnprofitable & superstitious diffe∣rence of apparel, they cut in péeces the vnitie of the Church, sanctified with the bloud and spirite of Christ, & ther∣fore they are worthy with their appa∣rell, to come to destruction.

Thirdly, And I will visit (saith hée) in that day, euery one that daunceth

proudly vpon the thresholde, which fill their maisters houses with vilo∣lence and wrong. Hée speaketh of the Ministers of noble men, which as in al thinges they be accustomed to flat∣ter their maisters: so to plesure them, they oppresse any man eyther with o∣pen violence, or with hidden subtiltie. For they daunce vpon the thresholde, that is with much mirth and impu∣dencie, they inuade other mens hou∣ses, that take violently away, and do al things as they lyst: yea these things are done without controulement, so that part of the bootie bée brought to their maisters, whose houses in the meane season are filled with wealth gotten by violence and wicked polli∣cie. In which place wée sée how many things are vniustly & wickedly com∣mitted, and that vnder godly Kinges and Princes, while they them selues eyther sée not all thinges, or els cannot represse their vntamed sa∣uadgenesse. For it is out of doubt that Iosia restored in like manner those lawes and ordinaunces, whereby

wrongfull violence was forbidden. Notwithstanding, this wickednesse was wrought, he not knowing there∣of, and they that would haue made complaint vnto the King, could not haue accesse vnto him. But let such remember, that the Lord doeth neuer leaue the afflicted and oppressed desti∣tute: who in his appointed time doth take away the tyrantes, and with them doth punishe al those that offred themselues to serue their crueltie. Let them consider this, whosoeuer they be, that for hyre let out their help vnto kinges that wage vnnecessary and vniust wars, and being hired for wages fil other mens countries with fire and slaughter, but their own hou∣ses with bloody spoyles.

Furthermore let vs come to the third part of this place, wherein the Prophet doeth describe the punish∣ment, and teacheth how grieuous the same shall be, & how it shal inuade or rush violently vppon them all about, and euery where. There shalbe in that day (saith the Lord) the voyce of cry∣ing,

from the fish gate, and howling from the second gate, and a great de∣struction from the hils, &c. Hee na∣meth the vttermost bounds of the ci∣tie, that he may shewe that the cala∣mitie doeth hang ouer it all. I take it that the fish gate was in that parte of the Citie, by the which men went downe to Ioppa, vnto the sea, and through the which, fishe with other marchandise comming vp, from the sea, were brought in, and the former or first parte of the citie conteyning the market, the counsell houses or courtes and other more notable pla∣ces adioyned vnto it. On the other side was Hamischene, that is, the se∣cond part of the citie, wherein Hulda the Prophetesse dwelled, as the histo∣rie of the Kinges declareth. In the third place he nameth the hils, wher∣with the citie was compassed, as out of the Psalmes, and many other pla∣ces of the Prophets it may appeare. The meaning is therefore, that the miserie shalbe so great, that in euery part of the citie shalbe heard y^e noyse & howling of them that be woefully af∣flicted:

and here hée addeth by the way of detestation, Howle ye inhabiters of the lowe place, for the cōpany of the marchāts is destroied, al they that ca∣ry siluer are cut of. In these words he cōprehendeth the fourth kind of them, that before all other must bee puni∣shed, that is to say, the Marchants, whom hee calleth the inhabiters of the place of morter, either because they dwell in the lower or neather parte of the citie, or els because all things among thē was filled with the tinkling of morters, as is wont to be among the swéete powder makers, or those y^t make swéet ointments, the A∣pothecaries, & men of like trade, that minister prouocatiōs to delights and voluptuous pleasures: but he sheweth that it will come to passe, that those which now swimmed in sensualitie, should smart for it, & should be pown∣ded as it were in a morter by their e∣nemies. And because the Marchants were in al parts of the citie, partly by reason of their aliances, wherw^t they wer linked together, & did partly trust in their riches: y^e prophet saith. All the

companie of the Marchauntes is de∣stroyed, and all such as caried monie are cut of. In which wordes he de∣priueth them of all confidence, affir∣ming, that they shall perish together with their merchāts. But it is worth the consideration, that hee threatneth the marchāts with peculiar plagues. For they while, they be altogether gi∣uen to their own pleasure, are the au∣thors of many vices: for they bring in strange and foren delightes, and doe wonderfully increase excessiue plea∣sure; ouerthrowing all good instructi∣on, order, discipline, and example of manners: that wee may here speake nothing at all of those things, y^t they commit, contrary to all equitie, and right, and against the care of charitie, as else where is declared more at large. But we are all without excep∣tion here taught, what remaineth for them, which will not submit them∣selues to the lawes of God, but cast of al order, and godly institution. Those fellowes are woont in the middest of their pleasure, to singe, to sporte, and

make much ioly royoting, but in the ende these things be turned to mour∣ning; that they do no lesse fill all pla∣ces with howling and lamentation, then they were troublesome before with their vntimely singing and pa∣stime. Let vs learne therfore to take héede vnto our selues, that we follow not the examples of such men: neither let vs be offended with the vnaccus∣tomed hautinesse of them, that com∣mit such things. But let vs lay vp all hope of euerlasting felicitie in God, through Iesus Christ, who shortely will come in the clowdes of the ayre to deliuer his, and to beate down the loftines of these men with deserued punishment: to him be thanks giuing honour, glory, and power, for euer.

Amen.

Notes

• The argument and vse of the•• present place.
• He inforceth the answearers to silence.
• Iere. 25.
• Isai. 13.
• Apoc. 19
• The slaughter of the wicked compared vnto a Sacrifice.
• Num. 25.
• 2. Reg. 10.
• 1. Sam. 15. 1. Reg. 20.
• Iere. 48.
• He nameth those that be for all others ought to be fi∣nished.
• Iere. 12.
• 2. They that did weare strange Appar∣rell.
• Deut. 22. 1. Co 11. 2. Tim. 2. 1. Pet. 3.
• The descripti•…•… of the punish∣ment.
• 2. Reg. 22.
• The worde sig∣nifieth eyther Clay or Myre, called morter or els a spice Morter.