and the real Reformation of our Lives Ahab humbled himself but we do not find that he was a true Penitent Judas was sorry for his Sin and yet for all that was the Son of perdition Esau is a sad type of an ineffectual Sorrow for Sin Heb. 12. where the Apostle tells us that He found no place for Repentance that is no way to change the mind of his Father Isaac tho' he sought it carefully with tears If Sorrow for Sin were Repentance there would be store of Penitents in Hell for there is the deepest and most intense sorrow weeping and wailing and gnashing of teeth 2. Another mistake which Men ought to be caution'd against in this Matter is of those who exact from themselves such a degree of Sorrow for Sin as ends in deep melancholy as renders them unfit both for the Duties of Religion and of their particular Callings But because there are but very few who fall into this mistake I shall need to say the less to it This only I shall say that those who indulge their sorrow to such a degree as to drown their Spirits and to sink them into melancholy and mopishness and thereby render themselves unserviceable to God and unfit for the necessities of this life they commit one Sin more to mourn for and overthrow the End of Repentance by the indiscreet use of the Means of it For the End of Sorrow for Sin is the forsaking of it and returning to our Duty But he that Sorrows for Sin so as to unfit him for his Duty he defeats his own design and destroys the end he aims at II. The Other part of the Aplication of this Discourse should be to stir up this affection of Sorrow in us And here if I had time I might represent to you the great evil of sin and the infinite Danger and inconvenience of it If the holy men in Scripture David and Jeremiah and St. Paul were so deeply affected with the sins of others as to shed rivers of tears at the remembrance of them how ought we to be touched with the sense of our own sins who are equally concerned in the dishonour brought to God by them and infinitely more in the danger they expose us to Can we weep for our dead Friends and have we no sense of that heavy load of Guilt of that body of death which we carry about with us Can we be sad and melancholy for temporal Losses and Sufferings and refuse to be comforted And is it no Trouble to us to have lost Heaven and Happiness and to be in continual danger of the intolerable Sufferings and endless Torments of another World I shall only offer to your Consideration the great Benefit and Advantage which will redound to us from this godly Sorrow it worketh Repentance to Salvation not to be repented of saith St. Paul If we would thus sow in Tears we should reap in Joy This Sorrow would but continue for a time and in the morning of the Resurrection there would be Joy to all Eternity Joy unspeakable and full of Glory It is but a very little while and these days of Mourning will be accomplish'd and then all Tears shall be wiped from our Eyes and the ransomed of the Lord shall come to Sion with Songs and everlasting Joy shall be upon their Heads They shall obtain Joy and Gladness and Sorrow and Sighing shall flee away Blessed are they that mourn for they shall be comforted but wo unto you that laugh for ye shall mourn and weep If Men will rejoice in the pleasures of Sin and walk in the ways of their hearts and in the sight of their eyes if they will remove Sorrow from their heart and put away all sad and melancholy Thoughts from them and are resolved to harden their Spirits against the sense of Sin against the Checks and Convictions of their own Consciences and the Suggestions of God's Holy Spirit against all the Arguments that God can offer and all the Methods that God can use to bring them to Repentance let them know that for all these things God will bring them into judgment and because they would not give way to a timely and a seasonable Sorrow for Sin they shall lye down in eternal Sorrow weeping and wailing and gnashing of teeth shall be their portion for ever From which sad and miserable Estate beyond all Imagination and past all Remedy God of his infinite Goodness deliver us all for Jesus Christ his sake To whom c. SERMON IV. Serm. 4. Preach'd on Ash-Wednesday 1689. The unprofitableness of Sin in this Life an Argument for Repentance JOB XXXIII 27 28. He looketh upon men and if any say I have sinned and perverted that which was right and it profited me not He will deliver his soul from going into the pit and his life shall see the light THE great Folly and Perverseness of humane Nature is in nothing more apparent than in this that when in all other things Men are generally led and governed by their Interests Vol. 8. and can hardly be imposed upon by any Art or perswaded by any Solicitation to act plainly contrary to it yet in matter of their Sin and Duty that is in that which of all other is of greatest concernment to them they have little or no regard to it but are so blinded and bewitched with the deceitfulness of sin as not to consider the infinite Danger and Disadvantage of it and at the same time to cast the Commandments of God and the consideration of their own Happiness behind their backs And of this every Sinner when he comes to himself and considers what he hath done is abundantly convinced as appears by the Confession and Acknowledgment which is here in the Text put into the Mouth of a true Penitent I have sinned and perverted that which is right and it profited me not c. In which Words here is a great Blessing and Benefit promised on God's part and the Condition required on our part First The Blessing or Benefit promised on God's part which is Deliverance from the ill Consequences and Punishment of Sin he will deliver his soul from going into the pit and his life shall see the light that is he will deliver him from Death and Damnation And tho' perhaps temporal Death be here immediately intended yet that is a Type of our Deliverance from eternal Death which is expresly promised in the Gospel Secondly Here is the Condition required on our part If any say I have sinned and perverted that which was right and it profited me not In which Words there are contained I. A penitent Confession of our Sins to God for he looketh upon men and if any say I have sinned that is make a penitent Confession of his Sin to God II. A true Contrition for our Sin not only for fear of the pernicious Consequences of Sin and the Punishment that will follow it implyed in these Words and it profited me not this is but a
dost thou hate thy Sin if thou enjoy the Benefit and reap the Advantage of it If thou dost this it is an Argument thou lovest the Sin still for thou didst never love it for it self but for the Profit of it and so long as thou retainest that thou canst not be quit of the Sin Thou holdest fast thy Sin so long as thou refusest to make Satisfaction for it and Repentance without Restitution differs as much from true Repentance as continuance in Sin does from the forsaking of it Si res aliena non redditur non agitur poenitentia sed fingitur so St. Augustine If we do not restore that which we have injuriously detained from another our Repentance is not real but feigned and hypocritical and will not be effectual to the obtaining of our Pardon 'T is a very common but a true and terrible saying Non dimittitur peccatum nisi restituatur ablatum No Remission without Restitution If we will inherit the Profit and Advantage of Sin we cannot think it unreasonable or unjust that we should inherit the Punishment of it When the Scripture speaks of Repentance it frequently mentions Restitution as a proper Fruit and Effect of it and as a necessary and indispensable Condition of Pardon and Life Ezek. 33.14 15 16. Again when I say unto the wicked Thou shalt surely die if he turn from his sin and do that which is lawful and right if the wicked restore the pledge give again that he had robbed c. As if he had said when I denounce Death and Destruction to the wicked there is but this one way to escape it and that is by Repentance but then take notice what a Repentance it is that will avail to this end it is not a bewailing our selves and lamenting over our Sins but a forsaking of them and returning to our Duty If we turn from our sin and do that which is lawful and right For instance if he have been guilty of Injustice and Oppression if he leave his Course and deal justly and righteously with his Neighbour and not only so but he also make Restitution for the injury he hath done and restore what he hath unjustly detain and taken away If he restore the pledge and give again that he hath robbed and do no Injustice for the future but walk in the Statutes of Life without committing iniquity upon these Terms and no other he shall live he shall not die Yea the very light of Nature could suggest thus much to the People of Nineveh that there was no hope without this Fruit of Repentance of appeasing God's wrath Therefore the King and the Princes after all the external solemnity of fasting and sackeloth and crying mightily they decree that Every one should turn from the evil of his ways and from the violence that was in their Hands ut rapinâ manus vacuefaciat rapta restituat sine quo non est vera poenitentia so Grot. upon the place That he empty his hands of the spoils of rapine and oppression that is that he make Restitution without which there can be no Repentance And upon their doing this 't is said that God spared them Ver. 10. And God saw their works that they turned from their evil ways 'T is not said that he saw their fasting and sackcloth but He saw their works the real Fruits and Effects of their Repentance and upon this it was that God repented of the evil he said he would do to them and he did it not And elsewhere we find that God speaks with great Indignation of the most solemn Repentance which is not accompanied with this Fruit Isa 58.3 4 5 6. The People tell God how they had fasted and afflicted their Soul and made their voice to be heard on high but God despiseth all this because it was not accompanied with this Fruit of Repentance Is it such a fast as I have chosen c. There is so much of natural Justice and Equity in Restitution and it is so proper a Fruit of Repentance that as Grotius observes it is not only the Doctrine of the Jews and Christians but of Heathens and Mahumetans that the Repentance which doth not produce this Fruit is feigned and will never avail with God for Pardon and Mercy Thus much for Confirmation of this Doctrine The third and last thing I propos'd was to perswade to the Practice of this Duty and this may serve by way of Application of the Doctrine of Restitution The use we should make of it is First To perswade men to the Practice of this difficult Duty I doubt not but the Arguments I have used are sufficient to convince us of the Equity and Necessity of Restitution but what Arguments shall I use to perswade to the Practice and Exercise of it When we press men to their Duty tho' we have some Advantages on our side yet we have also great disadvantages We have this Advantage that we have the Reason and Consciences of men on our side but then we have this disadvantage that we have to contend either with the Lusts or Interests of men or both now that these are usually more powerful is evident in that the Lusts and Interests of men do so frequently byass and draw them to do things contrary to Reason and Conscience When we perswade men to be just and to make Restitution to those whom they have injur'd 't is true we have not to contend with the Lusts of men with any corrupt and vicious Inclination of Nature There are some Sins that have their rise from mens natural Tempers as Passion and Lust and those sensual vices that abound in the World but there 's nothing in any Man 's natural Temper and Disposition that inclines him to be unjust no Man's Complexion doth particularly dispose him to lie or steal to defraud his Neighbour or detain his Right from him it is only the Interests of men that prompt them to these Sins and they are upon this account the more inexcusable because no Man is inclined to these Sins from particular Temper and Constitution so that an unjust Man is in ordinary Cases and circumstances a greater Sinner than a Drunkard or a Lustful Man because no Man can pretend to be hurried away by the strong Propension and Inclination of his Nature to cheat his Brother but altho' when we perswade men to be just we have not the Lusts of Men to contend withal yet we have another powerful Adversary and that is the Interests of men which is one of the Chief Rulers and Governours of this World so that when we press men to Restitution we touch them in their Interest which is a very touchy and tender thing when we tell them that without Restitution no Man can repent and be saved they think this to be a very hard saying and they know not how to bear it But certainly it hath all the Reason and Equity in the World on its side If it be so hard for them
himself for us that he might redeem us from all iniquity and purifie to himself a peculiar people zealous of good works and herein the great Mercy and Compassion of God towards Mankind appeared in that he sent his Son to rescue us from that Servitude which we had so long groaned under that being made free from sin we might become the servants of God and the servants of righteousness And this he hath done not only by the price of his Blood but by the Power and Purity of his Doctrine and the Holy Example of his Life and by all those Considerations which represent to us the Misery of our sinful state and the infinite danger of continuing in it and on the other Hand by setting before us the Advantages of a Religious and Holy Life and what a blessed change we make when we quit the Service of Sin and become the Servants of God It will not only be a mighty present Benefit to us but will make us happy to all Eternity and these are the Two Considerations which at first I propounded to speak to at this time First The present Benefit of an Holy and Virtuous Life which the Apostle here calls Fruit But now being made free from sin and become the servants of God ye have your fruit unto holiness Secondly The future Reward and Recompence of it and the end everlasting life First Let us consider the present Benefit and Advantage of an Holy and Virtuous Life which the Apostle here calls Fruit. If all things be truly consider'd there is no Advantage comes to any Man by a wicked and vicious Course of Life A wicked Life is no present Advantage the reflection upon it afterwards is shameful and troublesom and the end of it miserable But on the contrary the Advantages of an holy and good life are many and great even in this World and upon temporal accounts abstracting from the Consideration of a future Reward in the World to come I shall instance in Five or Six eminent Advantages which it usually brings to men in this World I. It brings great Peace and Contentment of Mind II. It is a very fit and proper Means to promote our outward temporal Interest III. It tends to the lengthning our days and hath frequently the Blessing of long Life attending upon it IV. It gives a Man great Peace and Comfort when he comes to die V. After Death it transmits a good Name and Reputation to Posterity VI. It derives a Blessing upon our Posterity after us And these are certainly the greatest Blessings that a wise Man can aim at and design to himself in this World Every one of these taken severally is very considerable but all of them together compleat a Man's temporal Felicity and raise it to as high a pitch as is to be expected in this World I. A Religious and Virtuous course of Life is the best way to Peace and Contentment of Mind and does commonly bring it And to a wise Man that knows how to value the ease and satisfaction of his own Mind there cannot be a greater temptation to Religion and Virtue than to consider that it is the best and only way to give rest to his Mind And this is present Fruit and ready Payment because it immediately follows or rather accompanies the discharge of our Duty The fruit of righteousness is peace saith the Prophet and the Apostle to the Hebrews speaks of the peaceable fruits of righteousness meaning that inward Peace which a Righteous Man hath in his own Mind A Man needs not to take pains or to use many Arguments to satisfie and content his own Mind after he hath done a good Action and to convince himself that he hath no cause to be troubled for it for Peace and Pleasure do naturally spring from it Nay not only so but there is an unexpressible kind of pleasure and delight that flows from the testimony of a good Conscience Let but a Man take care to satisfie himself in the doing of his Duty and whatever troubles and storms may be raised from without all will be clear and calm within For nothing but guilt can trouble a Man's Mind and fright his Conscience and make him uneasie to himself that indeed will wound his Spirit and sting his very Soul and make him full of fearful and tormenting thoughts This Cain found after he had committed that crying sin of Murdering his Brother Gen. 4.6 The Lord said unto Cain why art thou wrath and why is thy Countenance fall'n His guilt made him full of wrath and discontent fill'd his Mind with vexation and his Countenance with shame and confusion When a Man's conscience is awakened to a sense of his guilt it is angry and froward and harder to be still'd than a peevish Child But the practice of Holiness and Virtue does produce just the contrary effects it fills a Man's Mind with Pleasure and makes his Countenance chearful And this certainly if it be well consider'd is no small and contemptible advantage The peace and tranquillity of our Minds is the great thing which all the Philosophy and Wisdom of the World did always design to bring men to as the very utmost happiness that a Wise Man is capable of in this Life and 't is that which no considerate Man would part with for all that this World can give him The greatest fortune in this World ought to be no temptation to any Man in his Wits to submit to perpetual Sickness and Pain for the gaining of it and yet there is no disease in the World that for the sharpness of it is comparable to the sting of a guilty Mind and no pleasure equal to that of Innocence and a good Conscience And this naturally springs up in the Mind of a good Man where it is not hindred either by a melancholy temper or by false Principles in Religion which fill a Man with groundless fears and jealousies of the love and favour of God towards him and excepting these two cases this is the ordinary fruit of an holy and good course which is not interrupted by frequent falling into sin and great omissions and violations of our duty For in this case the interruptions of our Peace and Comfort will naturally be answerable to the inequality of our Obedience II. Besides the present and inestimable Fruit of Holiness the quiet and satisfaction of our own Minds it is likewise a proper means to promote our Interest and Happiness in this World For as every Vice is naturally attended with some Temporal Inconvenience of Pain or Loss so there is no Grace or Virtue but does apparently conduce to a Man's temporal Felicity There are some Virtues which tend to the health of his Body and the prolonging of his Life as Temperance and Chastity others tend to Riches and Plenty as Diligence and Industry in our callings others to the secure and peaceable Enjoyment of what we have as Truth and Fidelity Justice and Honesty in all our dealings and
them in the other I reckon saith St. Paul Rom. 8.8 that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Particularly the Consideration of that glorious change which shall be made in our Bodies at the Resurrection ought to be a great comfort to us under all the Pains and Diseases which they are now liable to and even against Death it self One of the greatest burdens of Humane Nature is the frailty and infirmity of our Bodies the necessities which they are frequently prest withal the Diseases and Pains to which they are liable and the fear of death by reason whereof a great part of Mankind are subject to bondage against all which this is an everlasting Spring of Consolation to us that the time is coming when we shall have other sort of Bodies freed from that burden of Corruption which we now groan under and from all those Miseries and Inconveniences which Flesh and Blood are now subject to For the time will come when these vile Bodies which we now wear shall be changed and fashioned like to the glorious Body of the Son of God and when they shall be raised at the last day they shall not be raised such as we laid them down Vile and Corrruptible but Immortal and Incorruptible for the same Power which hath raised them up to Life shall likewise change them and put a glory upon them like to that of the glorified Body of our Lord and when this glorious change is made when this corruptible hath put on incorruption and this mortal hath put on immortality then shall come to pass the saying that is written Death is swallowed up in victory and when this last enemy is perfectly subdued we shall be set above all the Frailties and Dangers all the Temptations and Sufferings of this mortal state there will then be no fleshly lusts and brutish Passions to War against the Soul no law in our members to rise up in Rebellion against the law of our minds no diseases to torment us no danger of Death to terrifie us all the Motions and Passions of our outward Man shall then be perfectly subject to the Reason of our Minds and our Bodies shall partake of the Immortality of our Souls How should this Consideration bear us up under all the Evils of Life and the fears of Death that the Resurrection will be a perfect Cure of all our Infirmities and Diseases and an effectual Remedy of all the Evils that we now labour under and that it is but a very little while that we shall be troubled with these Frail and Mortal and Vile Bodies which shall shortly be laid in the dust and when they are raised again shall become Spiritual Incorruptible and Glorious And if our Bodies shall undergo so happy a change what Happiness may we imagine shall then be conferr'd upon our Souls that so much better and nobler part of our selves As the Apostle reasons in another Case Doth God take care of Oxen Hath he this Consideration of our Bodies which are but the brutish part of the Man What regard will he then have to his own Image that spark of Divinity which is for ever to reside in these Bodies If upon the account of our Souls and for their sakes our Bodies shall become Incorruptible Spiritual and Glorious then certainly our Souls shall be endued with far more Excellent and Divine Qualities if our Bodies shall in some degree partake of the Perfection of our Souls in their Spiritual and Immortal Nature to what a pitch of Perfection shall our Souls be raised and advanced even to an equality with Angels and to some kind of participation of the Divine Nature and Perfection so far as a Creature is capable of them II. The Comparison which is here in the Text and which I have largely explain'd between the manifest Inconveniences of a Sinful and Vicious Course and the manifold Advantages of an Holy and Virtuous Life is a plain direction to us which of these two to chuse So that I may make the same appeal that Moses does after that he had at large declared the Blessings promis'd to the Obedience of God's Laws and the Curse denounc'd against the Violation and Transgression of them Deut. 30.19 I call Heaven and Earth to record against you this day that I have set before you life and death blessing and cursing therefore chuse life that you may be happy in Life and Death and after Death to all Eternity I know every one is ready to chuse Happiness and to say with Balaam Let me die the death of the righteous and let my latter end be like his but if we do in good earnest desire the End we must take the Way that leads to it we must become the Servants of God and have our fruit unto holiness if ever we expect that the end shall be everlasting life SERMON IX Serm. 8. The Nature and Necessity of holy Resolution The First Sermon on this Text. JOB XXXIV 31 32. Surely it is meet to be said unto God I have born chastisement I will not offend any more That which I see not teach thou me if I have done iniquity I will do no more THESE words are the words of Elihu one of Job's Friends and the only one who is not reproved for his Discourse with Job and who was probably the Author of this ancient and most eloquent History of the sufferings and patience of Job and of the end which the Lord made with him Vol. 8. and they contain in them a Description of the temper and behaviour of a true Penitent Surely it is meet c. In which words we have the Two essential parts of a true Repentance First An humble Acknowledgment and Confession of our Sins to God Surely it is meet to be said unto God I have born chastisement Secondly A firm Purpose and Resolution of amendment and forsaking of Sin for the future I will not offend any more if I have done iniquity I will do no more First An humble Acknowledgment and Confession of our Sins to God Surely it is meet to be said unto God I have born chastisement that is have sinned and been justly punish'd for it and am now convinced of the Evil of Sin and resolved to leave it I have born chastisement I will offend no more Of this First part of Repentance viz. An humble Confession of our Sins to God with great Shame and Sorrow for them and a thorow Conviction of the Evil and Danger of a sinful Course I have already treated at large In these Repentance must begin but it must not end in them for a penitent Confession of our Sins to God and a Conviction of the evil of them signifies nothing unless it bring us to a Resolution of amendment that is of leaving our Sins and betaking our selves to a better Course And this I intend by God's assistance to speak to now as being the
the Story but for the Moral of it I will namely that Consideration is one of the best and most likely means in the World to bring a bad Man to a better Mind I now come to the IV. And last particular namely that the want of this Consideration is one of the greatest Causes of mens Ruin And this likewise is implyed in the Text and the Reason why God does so vehemently desire that men would be wise and consider is because so many are ruin'd and undone for want of it This is the desperate folly of Mankind that they seldom think seriously of the Consequence of their Actions and least of all of such as are of greatest Concernment to them and have the chief influence upon their eternal Condition They do not consider what Mischief and Inconvenience a wicked Life may plunge them into in this World what Trouble and Disturbance it may give them when they come to die what Horror and Confusion it may fill them withal when they are leaving this World and passing into Eternity and what intolerable Misery and Torment it may bring upon them to all Eternity Did men ponder and lay to heart Death and Judgment Heaven and Hell and would they but let their thoughts dwell upon these things it is not credible that the generality of men could lead such profane and impious such lewd and dissolute such secure and careless Lives as they do Would but a Man frequently entertain his Mind with such thoughts as these I must shortly die and leave this World and then all the Pleasures and Enjoyments of it will be to me as if they had never been only that the remembrance of them and the ill use I have made of them will be very bitter and grievous to me after all Death will transmit me out of this World into a quite different State and Scene of things into the presence of that great and terrible that inflexible and impartial Judge who will render to every Man according to his works and then all the evils which I have done in this Life will rise up in Judgment against me and fill me with everlasting Confusion in that great assembly of Men and Angels will banish me from the presence of God and all the Happiness which flows from it and procure a dreadful sentence of unspeakable Misery and Torment to be past upon me which I can never get reverst nor yet ever be able to stand under the weight of it if men would but enter into the serious Consideration of these things and pursue these thoughts to some Issue and Conclusion they would take up other Resolutions and I verily believe that the want of this hath ruin'd more than even infidelity it self And this I take to be the meaning of that question in the Psalmist Have all the workers of iniquity no knowledge that is no Consideration intimating that if they had they would do better All that now remains is to perswade men to apply their hearts to this piece of wisdom to look before them and to think seriously of the Consequence of their Actions what will be the final Issue of that Course of Life they are engaged in and if they continue in it what will become of them hereafter what will become of them for ever And here I might apply this Text as God here does to the People of Israel to the publick Condition of this Nation which is not so very unlike to that of the People of Israel for God seems to have chosen this Nation for his more peculiar People and hath exercised a very particular Providence towards us in conducting us through that Wilderness of Confusion in which we have been wandring for the space of above forty years and when things were come to the last extremity and we seemed to stand upon the very brink of Ruin Then as it is said of the People of Israel ver 36. of this Chapter God repented himself for his servants when he saw that their Power was gone that is that they were utterly unable to help themselves and to work their own deliverance And it may be said of us as Moses does of that People Chap. 33.29 Happy art thou O Israel O people saved by the Lord the shield of thy help and who is the Sword of thy excellency Never did any Nation struggle with and get through so many and so great difficulties as we have several times done And I fear we have behaved our selves toward God not much better than the People of Israel did but like Jesurun after many deliverances and great mercies have waxed fat and kicked have forsaken the God that made us and little esteemed the Rock of our Salvation by which we have provoked the Lord to jealousie and have as it were forc'd him to multiply his Judgments and to spend his arrows upon us and to hide his face from us to see what our end will be so that we have Reason to fear that God would have brought utter Ruin and Destruction upon us and scatter'd us into corners and made the remembrance of us to have ceased from among men had he not feared the wrath of the enemy and lest the adversaries should have behaved themselves strangely and lest they should say Our hand is high and the Lord hath not done all this that is lest they should ascribe this just vengeance of God upon a sinful and unthankful Nation to the goodness and righteousness of their own Cause and to the favour and assistance of the Idols and false Gods whom they worship'd to the Patronage and Aid of the Virgin Mary and the Saints to whom contrary to the Will and Command of the true God they had offer'd up so many Prayers and Vows and paid the greatest part of their Religious worship but the Lord hath shewn himself greater than all Gods and in the things wherein they dealt proudly that he is above them for our Rock is not as their Rock even our enemies themselves being Judges And we have been too like the People of Israel in other respects also so sickle and inconstant that after great deliverances we are apt presently to murmur and be discontented to grow sick of our own Happiness and to turn back in our hearts into Egypt so that God may complain of us as he does of his People Israel that nothing that he could do would bring them to Consideration and make them better neither his mercies nor his Judgments Isa 1.2 3. Hear O Heavens and give ear O Earth For the Lord hath spoken I have nourished and brought up Children but they have rebelled against me The Ox knoweth his owner and the Ass his Masters Crib but Israel doth not know my People doth not consider And so likewise he complains that his Judgments had no effect upon them ver 5. Why should ye be smitten any more Ye will revolt more and more Well therefore may it be said of us as it was of them in the Verse before