The Maryners and the rest in the ship were wonderfullye vexed wyth horror of minde, bicause of the extréeme daunger in the which they were, without all hope of recouerie. They take in hande notwith∣standing thrée thinges to deliuer them∣selues from perill, if it were possible. The first is inuocation: the seconde is, the vn∣lading of the shippe, and the thirde is lots. 1 The Mariners did very wel and godly,* to call vppon God in daunger and perill. For this is a spéedye way to escape perils, Page 16 or at least to mittigate the same.
But they being Gentiles and heathen, called not vpon the true God:* and therfore they helde this pietie and truth in a lye, as sayth the Apostle Paule. They haue not called vpon the true God, by fayth of the séede of Abraham, but euery one (sayth he) calleth vpon his owne God. Where∣vppon the Mariners exhorted IONAS that he woulde call vpon his God. And truely the same was done in this Shippe, which was woont to bée done throughout the whole worlde, yea, amongest vs Chri∣stians also. For there haue béene some, which in daunger called one while vpon our Ladie, another while vpon Saint Pe∣ter, sometime vpon this Saint, and some∣time on that Saint. And if one Saint help not, they runne from Saint to Saint, lea∣uing to call vpon the true God. This is plaine impietie and heathenish Idolatrie. For the Saintes in heauen are set foorth vnto vs to declare the clemencie and loue of God, and for examples for vs to imitate their godlinesse and vertue, and not for vs to call vpon them. But God onely in all Page [unnumbered] perill, trouble, and aduersitie ought to bée called vpon by his sonne Christ. For there are as well commaundements as promi∣ses, for the true inuocating vpō God alone by fayth in Iesus Christ.
Furthermore, we are here admoni∣shed what vtilitie and profite there com∣meth by affliction and trouble. Men are secure and carelesse when al things are in peace and quiet: but when trouble ary∣seth, they lift vp their heades, they cast vp their eyes to the heauen, & they call vpon God. Let vs vnderstand therefore, when∣soeuer it pleaseth God to send a swoord, fa∣min, or pestilence, to rayse vp storme, tem∣pest, or whatsoeuer for to punishe our sin∣nes, let vs (I say) knowe that he doth it, to styrre vs vp to prayer, to inuocation, and repentaunce. By externall tempestes, the Lorde séeketh oftentymes, to styrre vp in∣ternall tempests in the heart, that we may consider of the wrath of God towardes sinners. We sée here that men in this ship were voyde of care before the tempest, but the tempest and storme béeing vp, they made haste to prayer, they enquire dili∣gently Page 17 for the cause of the tempest, they consider of the wrath of God, and they seke for a remedie. This ship therefore is a fi∣gure of this world, in the which men walk secure, before afflictions come. But God sendeth afflictions, to driue securitie from them, & to cal them to repentance. There∣fore let vs vse swoorde, famine, pestilence, storme, tempest and all kind of plagues, & punishments, to our helth, that we know∣ing the wrath of God, may obey his will.
2 The seconde thing that these Mari∣ners take in hande,* is the vnlading of the ship, and the casting of the goodes into the sea, that the ship might be more light, and escape drowning. A singuler example of wisdome set forth vnto vs to folow. These Mariners were so discrete and wise, that they rather sought to lose all theyr Mar∣chaundice and goodes which were in the ship, than to forsake their lyfe. And it is likely that this ship was fraught and la∣den with precious Marchandise: and yet notwithstanding, they are cast into the sea, to preserue lyfe. This example is set foorth vnto vs, to admonish vs, that as the Page [unnumbered] Mariners to saue their corporall and cor∣ruptible life, cast frō them all their riches: so also, we ought much more to cast from vs al things whatsoeuer, to saue, preserue, and kepe our spiritual & heauenly life. And if the state and condition of things be such, and if the time so serue that we may enioy our spirituall lyfe, with the preseruation of our temporall goodes. God is well plea∣sed therewith. But if the case so stande that we cannot kéepe and saue our earthly substaunce vnlesse we offende and disobey the will of God: then we must rather lose and forsake our momentany and rustie ri∣ches than our heauenly treasure, which béeing once lost, can neuer bée recouered and gotten againe. Wherevpon our sa∣uiour Christ sayth.* It is better for thée to enter into life, hault, or maymed, rather than thou shouldest (hauing two hands, or two féete) be cast into euerlasting fire. But beleue mée, that the greatest part of men amonge vs Christians, are not so wise as these heathen Mariners. For, there are (not a few) which had rather not onely that the worde of God, but also that Page 18 God himselfe shoulde be forsaken and dis∣pised of them, than that they will suffer a∣ny thing of their gaine to be cut off. In their occupasion they séeke to deceyue: in office they enuy one another, and are am∣bicious. These, and such like vnlade not their ship in perils, but rather fraught the same so full, that ship and all perisheth in the waues of this worlde, before it come to the prosperous hauen of the heauēly king∣dome. Wherefore, these Mariners shall rise in the last daye, and shall condemne the greatest part of Christians, which so estéeme riches, honors, and the pleasures of this worlde, that they regarde not true godlynesse, or at the least they make small account of the same.
3 The thirde thing,* is the casting of lots: the which they take in hand to search out and knowe for whose sake it was that so great a tempest arose. But although it be lawfull ciuillye to vse lots, in deuiding inheritaunces, as Iosua deuided the land of Canaan by lot, or in choosing of magis∣trates, as the Apostles choose Mathie by lot: this is the ciuille vse of lots, and law∣full, Page [unnumbered] 〈1 page duplicate〉 Page 18 〈1 page duplicate〉 Page [unnumbered] of the which Salomon speaketh say∣ing.* The Lots are cast into the lappe, but the ordering thereof standeth all in the Lord: yet notwithstanding, ye examples of IONAS, of Achan, and of Ionathas, are not to be imitated and folowed of vs, with∣out the speciall calling of God. It is not lawfull for vs by lotte to séeke out those thinges that are secret and hydden. If any man haue robbed his brother, or stollen a∣nye thing in the Citie, and the théefe vn∣knowne, it is not lawfull to trye the Citi∣zens by lotte, and to apprehende him for the théefe, vpon whome the lot chaunceth. For as it doth not follow that all dreames are true, and that the truth ought to bée sought out by dreames, bicause that Pha∣rao sawe the truth by dreames, euen so al∣so it is not lawfull generally to séeke by lot for secret théeues, and to bringe them for théeues to the gallowes, vpon whome the lotte chaunceth. This is a temptation of God. What then, doth the example of the casting of lottes of the Mariners profite vs? Surely in all poynts it serueth great∣ly for our commoditie. For we sée that the Page 19 sinne of IONAS which was hidden, se∣crete, and vnknowne to all men, to be ma∣nifested and reuealed not naturallye, but miraculouslye by lotte. Let vs therefore know and well assure our selues, that no sinne, no wickednesse how secret soeuer it be, can be hydde from the presence of the Lorde. Men commonlye sinne in secrete, and thereby they hope to escape vnpuni∣shed, bicause their sinne is not manifest. But although sinne bée vnknowne and hidden from the eyes of men: yet notwith∣standing it is not hydde from the sight of God, who reuealeth and maketh them knowen oftentimes to all the worlde, by extraordinarie meanes. Wherefore, the Prophet Dauid sayth, whither shall I go then from thy spirite, or where shall I hide mée from thy presence. &c. Also the wyse man sayth:* Wishe the king no euill in thy thought, and speake no hurt of the riche in thy priuie chamber: for a byrde of the ayre shall bewray thy voyce, and with hir fethers shall she bewraye thy wordes. Beware therefore that thou sinne not in secrete vppon hope to escape vnpunished, Page [unnumbered] but abstayne from all sinne, as well secret as open and manifest.
