Sermons upon the Book of Job

For his grief had so blinded him, that he was not his own man but was become like the boiling sea, wherein the waves jostle one against another. Then see we a fair looking glass, whereby we may perceive that our affections are blind, because they follow not reason, too know the things that we ought too be most certain and fully resolved of in all the world. For what shall become of us, if we know not that we are created to a better life? It were better for us that we were Asses & Oxen. For the brute beasts enjoy the present life: they feed, they take their rest, and they travel without any great feeling of it. But men eat not one morsel of bread without care: in the midst of their pleasures, they have a number of heart-bitings of their own (besides that they want not annoyances at other mens hands) for every man for himself becometh his own hangman. Therefore if we have no hope of the second life, what shall become of us? And truly our Lords will is, that the same should abide printed in the hearts of all men, according as we see that although the Heathen men were become brutish, yet notwithstanding they retained still some knowledge of the second life, and of the immortality of the soul. And as for those that knew it not, God hath left some mark or other, whereby too make them unexcusable, yea and it were but even the tombs that they have made too bury dead folks in. Even that is a record of the resurrection. But here we see that Job wist nothing of all this. What shall we say then, but as we have said already: that is too wit, that when we give head to our affections, they put out our eyes, or else see them up so close, as we can see neverawhit, but speak off and on, without any advised understanding or stay of our talk? Behold whereupon we ought too muse. But on the other side, let us mark the grace that was given to Job, in that he did not utterly consent too this so ranging talk, (for that had been a blaspheming of God) but only did let slip such words at random. If a man ⟨p. 60⟩had asked him by and by, what sayest thou? is there no difference between good men and bad? doth death make a final end of all things? Thou speakest here like an infidel that never knew of God nor of Gods religion.

For his griefe had so blinded him, that hee was not his owne man but was become like the boyling sea, wherein the waues iustle one agaynste another. Then see wee a fayre lookingglasse, whereby wee may perceyue that our affections are blinde, bicause they folowe not reason, too knowe the things that wee ought too bee moste certayne and fully resolued of in all the worlde. For what shall become of vs, if wee knowe not that wee are created to a better lyfe? It were better for vs that wee were Asses & Oxen. For the brute beastes inioy the present lyfe: they feede, they take theyr rest, and they trauell without any greate feeling of it. But men eate not one morsell of breade without care: in the middes of their pleasures, they haue a number of hartbytings of their owne (besydes that they wante not anoyances at other mens handes) for euery man for himselfe becommeth his owne hangman. Therefore if wee haue no hope of the seconde lyfe, what shall become of vs? And truely our Lordes will is, that the same shoulde abyde printed in the hartes of all menne, according as wee see that although the Heathen men were become brutishe, yet notwithstanding they retayned styll some knowledge of the seconde lyfe, and of the immortalitie of the soule. And as for those that knewe it not, God hathe lefte some marke or other, whereby too make them vnexcusable, yea and it were but euen the toombes that they haue made too burie deadefolkes in. Euen that is a recorde of the resurrection. But heere wee see that Iob wiste nothing of all this. VVhat shall wee saye then, but as wee haue sayde alreadie: that is too witte, that when wee gyue heade to our affections, they put out our eyes, or else seele them vp so close, as wee can see neuerawhit, but speake off and on, without any aduysed vnderstanding or staye of our talke? Beholde wherevpon wee ought too muze. But on the other side, lette vs marke the grace that was gyuen to Iob, in that hee did not vtterly consent too this so raunging talke, (for that had bene a blaspheming of God) but onely did lette slippe suche woordes at randon. If a man