William Perkins on Revelation 2:5

Verse 5. Remember therefore whence thou art fallen, and repent and doe thy first workes: or els I will come against thee shortly, and will remooue thy candlesticke out of his place, except thou amend.

Our Sauiour Christ the faithfull physition of our soules, hauing sharpely rebuked this church, doth here prescribe vnto them a soueraigne remedie against their sinne of decay in loue. Frō whence we may learne, that the law whereby sin is reproued is to be taught, but yet with this qualification, that withall the doctrine of the Gospell be ioyned thereunto, that the sinnes which are ripped vp by the law, may be cured by the Gospel. This is Christs manner of preaching in this place, whose practise is a most worthie platforme for all his ministers: for we haue no warrant at this day to preach the law barely, which onely maketh the wound, without the Gospell which alone sheweth the remedie.

This remedie here prescribed is of speciall vse, and worthie our consideration: generally, by it we haue direction to answer to two necessarie questions of practise, which often fall out in the life of man. First, a man is effectually called to professe the gospell, and yet after his conuersion, either through the corruption of his nature, or by the temptation of the diuell and the world, falleth into sinne againe: what must this man do for his recouerie? Ans. He must remember whence he is fallen, and repent of those his sinnes, and do his first workes. The second question is this: A man that hath all his life long liued in ignorance and sin, is now touched in conscience for his loose life; how shall this man escape the wrath of God, & become reconciled vnto him? Ans. He must first remember whence hee is fallen by Adams sinne, and by his owne transgressions: Secondly, hee must repent of his sinnes: Thirdly, endeuor to do the first workes, whereto he is bound by the law of creation, & so shal he escape the wrath of God, and be receiued into his loue and fauour.

In particular, this remedie hath three parts: The first, Remember whence thou art fallen: The second, And repent: The third, And do thy first workes. The words following, Or else I will come against thee, &c. Are a reason of this remedie to persuade them to do the duties prescribed.

For the first, Remember whence thou art fallen; The words beare this sence: Examine thy selfe throughly, & see in thy selfe the decay of thy former loue: and then ponder the same in thy heart seriously and throughly. Here Christ inioyneth to this church two duties. I. Examination, whereby shee must descend into her owne heart, and search out her owne wants; especially the want of her loue to God, to his word and to her brethren. II. Consideration, whereby she must often thinke of these her wants, and lay the same to her heart vnfainedly.

This course which Christ taketh with this church, teacheth vs first that it is a dangerous thing for any person in Gods church not to bee acquainted throughly with his owne estate, that so hee may search out his owne wants, and deeply consider of the same. For this very thing Ieremie blamed the people in his time, that no man sayd with himselfe, Ier. 8.6. what haue I done. And Christ layeth this sinne to the charge of the people of the old world, that they were ignorant of their estate, [illegible: 1 word] [illegible: 1 letter]4·3[illegible: 1 letter].39. They knew nothing till the floud came and [illegible: 2 letters]oke them all away. And this is the common sin of this age: no man almost doth examine himselfe & consider in his hart his owne estate, by reason of his sinnes and wants. Nay, men are growne to this, that they count it a meanes to breed melancholie, and therefore do [illegible: 1 letter]lie the practise of this dutie, and so nuzzell themselues in their fearefull securitie.

Secondly, here wee learne that it is a speciall dutie for them that liue in Gods church, to be throughly acquainted with their owne estate: to examine and search out their owne sinnes: and often to consider seriously of their particular wants. Zephanie preaching the doctrine of repentance vnto the people,Cap 2.1. beginneth thus: Search ye, search your selues oh nation not worthie to be beloued. Where the word translated (search) signifieth such a search as a man would make for some small thing in a great heape of chaffe. This is the Lords counsell, Hag. 1.7. Consider your owne wayes in your hearts: and it must be our practise if we would be saued. This duty is the beginning and ground of true repentance, and therefore Christ here giueth it the first place; for no man can truly repent before hee bee acquainted with his owne infirmities, and with his owne fearefull and damnable estate, by reason of his sinnes. And therefore Dauid saith, Psal. 119.59. I first considered my wayes and then I turned my feete into thy testimonies. The cause why so few in the world doe truly repent, is want of consideration from whence they are fallen: and what bee their sinnes and the dreadful iudgements thereby deserued. For till the mind doe truly conceiue her owne miserie, the hart can neuer rightly hunger after mercie: Sinne must bee our greatest woe, before Christ become our chiefest ioy. The second part of this remedie is Repentance i[illegible: 1 letter] selfe, for after a man is well acquainted with his wants, and hath throughly considered of his owne misery, then he commeth to repent. In the handling hereof fiue points are to be obserued. I. What repentanceis. II. How it is to be practised. III. Who commandeth it. IV. To whom it is commaunded. V. For what they must repent.

For the first. Repentance properly is in the mind, as the word in this place doth import: for it signifieth thus much, After some follie or ouerslip to be better aduised. Repentance then in the mind is a change from euil to good, or a turning from sinne vnto God, Act. 26.20, Repent and turne to God. Which latter words expound the former, & plainly shew what repentance is. And this change in the mind standeth in this resolution, whereby a man by Gods grace purposeth to leaue all his former sinnes, and to cleaue vnto God in holy obedience vnto all his commandements: And when this resolution is in the mind, therwithall followeth a turning of the whole man in will, in affections, and in all the actions of his life. This appeareth by that description of the practise of repentance, which Paul reduceth to seuen heads, viz. Care▪ clearing of themselues, indignation, feare, great desire, zeale, and reuenge, 2. Cor. 7.11. wherof some are renewed affections, and some reformed actions.

The vse. Hereby appeareth that their description of repentance is not so fit & proper, which say it standeth in these three: contrition, faith, and new obedience. For contrition is not a part of repentance, but a cause thereof, and so is faith, as Christ teacheth in his well-knowne Sermon: Mat. 1.15. Repent, and beleeue the Gospel: where they are plainly distinct. And indeed a man must first beleeue in Christ, and then followeth repentance, and for new obedience it is not a part of repentance, but a fruit thereof. Others make regeneration and repentance all one, but that cannot so well stand: for regeneration goeth before, and repentance followeth after as a fruit thereof, for godly sorrow which is a part of regeneration, causeth repentance. The minde therefore must first be renewed, & then it turneth it selfe vnto God, and withall turneth the whole man. And thus wee see what true repentance is.

II. Point. How must repentance be practised? The practise of it standeth in two things: in true humiliation, and true reformation. In humiliation a man humbleth himselfe vnder the hand of God, making true confession of al his sinnes, from a sorrowfull heart, condemning himselfe for the same, and earnestly crauing pardon for them at the hands of God in Christ. Reformation is a change of all bad actions into good; and if case require, a making of satisfaction vnto others for iniuries done vnto them: example hereof wee haue in Dauid; who hauing committed those two great sinnes of whoredome and murder, when he was reproued by Nathan, repented, confessing his sins, and made the one and fiftie Psalme, and (as it is thought) the 32 Psalme, therein notably shewing both his humiliation in heart, and reformation of life. So Manasses, when he was conuerted, 2 Cro. 33.12. he repented, humbling himselfe before God, and praying for the pardon of his sinnes, God heard him: And thus came the prodigall child vnto his father, saying Luc 15.21. Father I haue sinned against heauen, and before thee, I am not worthie to be called thy sonne, make me one of thine hired seruants. And so in all the Psalmes of repentance wee shall see these duties of humiliation and reformation, ioyntlie practised: as Psal. 6. and 38. and 77. and 130.143.

Here then consider the fearefull practise of the church of Rome in their doctrine of repentance, receiued generally for many hundred yeares. Repentance with them standeth in three things: In contrition, in confession of all his sinnes to the Priests, and in satisfaction to God by good works. But all these things may a wicked man doe: For Iudas was greeued for betraying his maister; he confessed his sinnes; and also gaue againe the money wherwith he was hired. A second abuse is, that they make contrition a part of the practise of repentance: by contrition we must vnderstand remorse of conscience for sinne; which is no grace of it selfe, though it may bee an occasion thereto in Gods elect. A third abuse is, that they prescribe a confession of all a mans sinnes vnto men; which i[illegible: 1 letter] a gibbet for any mans conscience: wherein they require more than God doth. A fourth abuse is, that they require satisfaction to Gods iustice by mans good workes; whereby they ouerthrow satisfaction by Christ, and exact that of men which none is able to performe. We therefore must reiect their wicked doctrine, brought by the diuell into Gods church, and embrace that sauing repentance which standeth in true humiliation and reformation.

III. point. Who is it that commandeth repentance vnto this church: namely, Iesus Christ. Many, not onely Papists but Protestants, gather vpon this & such like commandements, That God giueth to euerie man sufficient grace to repent if he will: For else (say they) hee should but mocke them, in bidding them repent: considering that without his grace it is as impossible for any man to repent, as for a man to rise and walke that is fast bound hand and foote. Ans. This collection is vnsound: For the manifestation whereof, I wil first lay down the grounds of the true answere: and then apply the same. First, this commaundement to Repent, is not giuen to euerie man, but only to the church of God, or to that people which is to be a church: and God giueth it to them for this end, that hee may gather among them his elect. In Gods church there be two sorts of men: Elect, and Reprobat: both which are mingled in this life. Now when the commaundement to beleeue and repent, is giuen out in Gods church, it is directed properly to the elect; and to the other whom God hath refused only by consequent, because they are mingled with the elect. Againe, these commandements bee giuen to the elect for two causes. I. To teach them, not what they are able to doe of themselues▪ but what they ought to doe. II. To [illegible: 1 letter]e an outward meanes to bring them to repent and beleeue. For with the commandement Christ is present by his spirit to worke in the elect grace to repent and beleeue. Phil. 2.12, Worke out your saluation in feare and trembling: rendring this reason in the next words, For God worketh in you both the wil and the deed. In the church there be some reprobates who haue the same commandement giuen vnto them: but for other vses: as I. to keepe them in outward order. II. to teach them their owne impotencie. III. and principally, that God in his iustice may make them void of all excuse at the last day. From hence I answer thus. This proposition is not true, to wit, If God command men to repent, then he giueth them grace to repent, vnlesse it be thus qualified; That God command them to repent, for this end that they may practise repentance. For God giueth out his commandements for diuerse ends: Some that they may be practised: & others, to take from men al excuse in their disobediēce. Thus he commaunded Pharaoh to let the people go; that by his disobedience his heart might be more hardned, and God more iustly manifest his glorie in his destruction. So hee commaunded Isay to go & preach vnto the people: not for their conuersion, but to Isa. 6.9. blind their eyes, and to harden their harts. And so he commands the reprobate to repent: but neither directly, as hee doth his children, in whom he intends the practise of repentance; but by consequent, because they liue among his children: nor yet with intent they should obey, but rather to harden them, and to make them inexcusable, because of their sinnes. And therefore in them his commandement cannot import anie abilitie to obey.

IV. point. Who bee commanded to repent? namely, The Church of Ephesus, that is, the minister with the whole body of the church. This may seeme strange that he should command them to repent, seeing they had alreadie repented at their conuersion. Here therefore wee must learne that there bee two degree[illegible: 1 letter] in the practise of repentance: First, the beginning of repentance: Secondly, the renewing of the same. And in those two consisteth the whole state of a christian mans life. He must begin to repent when he is receiued to mercie: he must renew that repentance for his daily offences.

If God therefore haue giuen [illegible: 1 letter]s grace to repent, The vse. we must not content our selues with that good beginning, but adde more repentance daily vnto it. For no man liueth that hath receiued grace to repent, but hee seeth in himselfe continuall cause of renewing the same, by reason of his daily s[illegible: 1 letter]il[illegible: 1 letter] and wants; for euery sinne decayeth grace, which must be repaired by a new practise of repentance. This dutie must needs be practised. It is the most dangerous case that can bee for any man to lie in sinne, for sinne makes a man liable to all Gods iudgements. And it is not so much the act of sinne, as the lying in sinne that bringeth damnation. For this cause Paule 2. Corin. 5.20, speaking to those that were reconciled to God, doth still most [illegible: 1 letter]arnestly beseech them to be reconciled vnto him, saying, We beseech you in Christs steed, as though God did beseech you through vs▪ that ye be reconciled to God: Intending thereby to prouoke them to the daily renewing of their repentance, that thereby they might get a more full assurance of their reconciliation.

V. point. For what must they repent? namely, for the decay of their loue: not for the want thereof, but for that they suffered it to waxe lesser, both towards God, and his word, and towards their brethren. The same thing is spoken to vs dayly in the ministerie of the word: that whereas our first loue is gone, many hauing fallen from it, and moe hauing none at all, wee would vnfainedly repent of this our decay and want: that if wee haue had loue, and now waxe cold, wee may renew it; and if we neuer had it, we may labour for it; that so we may be answerable to his blessed desire. And here obserue, that Christ enioyneth vs a strait repentance. It is not ynough for men to repent them of grosse sinnes, as whoredome, theft, drunkennesse, and such like: but they must repent them of their want[illegible: 1 letter] of grace, as of the knowledge, and feare, and loue of God, and of brotherly loue, and of decay in any grace, bee it neuer so little. Wee haue many iusticiaries in conceit, that bee Pharisaically minded, thinking too well of themselues, that they need no repentance, because they liue ciuilely, and are not tainted with grosse sinnes: But these consider little what God doth here require; euen repentance for our secret wants and decayes. And great reason it should bee so: for els to what end should we examine our selues of our secret wants, vnlesse wee should repent vs of them, hauing found them in vs?

Againe, if this church must repent for her wants; then what great cause haue we to repent in this last age, of Atheisme, a grosse and common sinne: of outward pride in apparrell, a sinne flat against Gods word: and for contempt of the gospell; a sinne that enlargeth it selfe more and more among vs. And for crueltie, and want of mercy and compassion, all which are rife in our church: and may more easily remooue the candlesticke from vs; then want of loue could remooue the candlesticke from this church. And thus much for the second part of this remedie.

The third part of this remedie is, to do their first workes: that is, shewe the like zeale and feruencie of loue to God, to his word, and to their brethren, that they did at the first time of their conuersion. This duty Christ addeth to the former; because true repentance neuer perisheth in the heart, but alwaies breaketh out into action in the life.

Here then is an excellent lesson for vs to learne and put in practise: wee must search our own harts, and see what good things haue bene in vs: what good motions and desires, or good affections. We must also call to mind our former wayes, and see what good things wee haue done: and if in heart or life we find decay, we must recouer our losse, and seeke to do our first workes, and striue to continue so doing to our liues end, that so wee may escape this heauie charge of decay in grace. Thus much of the parts of this remedie.

If not, I will come against thee shortly, and remooue thy candlesticke out of his place, except thou amend.

In these words Christ layes downe a reason to persuade the church of Ephesus to the practise of the former remedy; especially for repentance. This reason containeth three parts. I. A generall commination in these words, If not, I wil come against thee shortly. II. A particular threatning of a particular iudgement, And remoue thy candlesticke out of his place. III. The condition of them both: except thou amend.

I. point. If not, I will come against thee shortly, that is, if thou do not practise this remedie and the duties therein prescribed, especially the dutie of repentance; then will I come against thee shortly. The words may as well bee read thus, If not, then will I come to thee shortly: For so they are in the originall, and doe containe in them sufficient and profitable instruction. God is said to come to any people two wayes, in mercie, and in iudgement. In mercie when he testifieth his presence by workes of mercie: As when Christ in spirit went vnto the old world and preached vnto them in the person of Noe an hundred and twentie yeares before the floud, 1. Pet. 3.19, 20. Secondly, God commeth in iudgement when hee testifieth his presence by iudgements. In the second commandement God saith, He wil visite the sinnes of the fathers vpon the children, that is, he will make inquirie among the children for the fathers sinnes, and if hee find them to liue in the same sinnes that their fathers did, then will hee punish them, this is properly to visit. So in this place, If thou repent not I will come vnto thee, and testifie my presence, not in mercie but in iudgement.

In this generall threatening we may obserue: The vse. that when a church or people decay in loue to God, to his word, or to their brethren; or els lye in any sinne: then God prepareth himselfe to come vnto them in iudgement, Amo[illegible: 1 letter] 4.12. Because I will doe thus and thus vnto thee, for thy sinnes, therefore prepare to meete thy God, Oh Israell, meaning, that because they lay still in their sinnes, therefore he would make knowne his presence by more fearefull iudgements. This doctrine according to Christs direction is to bee applied to vs and to our church: for the sinnes that were in the church of Ephesus are the sinnes of our church and people. They decayed in loue to God, to his word, and to the brethren, so doe we. Nay, generally there is no loue at all in vs, as hath been shewed: and besides these wants, there be many other grosse sinnes wherein our church and people doe lye, as in Atheisme both in iudgement and practise; in contempt and neglect of Gods worship and true religion; in crueltie, oppression, and want of mercie: and that which is more, though God summon men to repent by his dayly iudgements, yet few or none by true humilitie prepare to meete God, and to preuent his iudgements. Securitie spreads it selfe ouer the whole bodie of our people. And this being our case and state, it must needes bee, that God hath beene long since in comming to vs by his iudgements, and a[illegible: 1 letter] this day he is still comming, because we still decay in loue and other graces, and more and more goe on in sinne. So that if we thus continue, the truth is, hee will come shortly vnto vs, and that by most fearefull iudgements. For this was written to the church of Ephesus, to be a direction, not onely vnto them, but to all churches to the end of the world, that be in the like or worser case. What shall wee then doe?

Our dutie is taught vs in these words (If not) that is, if thou repent not. Wee must preuent the Lords comming in iudgement by vnfained repentance: euery man and euery familie apart must repent priuately, and the whole Church openly and publickely: no way else wee haue, to stay the Lords comming against vs by his fearefull iudgements.

The second part of this reason, is a more particular threatening than the former: And will remooue thy candlesticke out of his place. Where hee sheweth with what particular iudgement hee will punish this church: namely, by remoouing away the candlesticke. The meaning whereof may bee gathered out of the former chapter, where particular churches were called candlestickes: therefore here hee threateneth to remooue his church from the citie of Ephesus, to take away the Ministerie of his Gospell, and the profession thereof; and in his iust iudgement to send among them, Ignorance, Apostacie, and Heresie, in steed of the knowledge of his truth. This particular iudgement must be referred to the first words, If not: that is, if thou repent not, this will I doe; I will make thee to be no Church, and take my Gospell from thee.

In this particular threatening, three points are to bee obserued: one concerning the Minister; the second concerning the whole body of the church: the third concerning euery priuat man. Touching the Minister note this: If he shall decay in loue to God, to his word, or to his brethren, or if hee lye in any one sinne knowne to himselfe, it is a meanes to depriue him either of his calling, or of Gods gifts bestowed on him: for this threatening is here directed especially vnto the Angell of this Church of Ephesus. When Ieremie had beene wanting in deliuering the Lord[illegible: 1 letter] will vnto the people, partly for feare, & partly through impatience: then the Lord becomes a Prophet vnto him, saying, If thou Ier. [illegible: 2 letters] [illegible: 2 letters] returne, I will bring thee againe, and thou shalt stand before me. Whereby hee would giue him to vnderstand, That if hee returned not, he should cease to be a Prophet vnto him. The same thing is true of all Gods Ministers: if they decay in loue, faile in their dutie, or lye in any sinne, they must speedily renew themselues by repentance, or els God will depriue them either of their calling, or of the gifts thereof. True repentance and the renewing thereof is needfull vnto all Christians; but especially to Gods Ministers, if they would continue in his fauour, and stand before him, becomming his mouth vnto the people.

The second point concerneth the whole bodie of a Church: to wit, if a Church or people decay in loue to God, to religion, and to their brethren; or doe lye in any common sinne, they procure hereby the remoouing of the gospell from them, and the abolishing of true religion. H[illegible: 3 letters]. 9.7. The Prophet is a [illegible: 1 word] (sayth the Lord) and the man of the spirit i[illegible: 1 letter] mad: This was a great and fearefull iudgement: but mark[illegible: 1 letter] the cause; All is [illegible: 1 word] thine iniquitie: that is▪ for the sinne of the whole church doth God send foolish Ministers. If this bee so, then wee haue iust cause in our Church to feare the remoouing of the gospell from vs: for there is a generall decay of loue in many, and in the most no loue at all. Many scorne and contemn true religion, and hate the professours thereof. In regard whereof, wee may wonder at the great patience of God, that yet continueth his gospell among vs: For [illegible: 1 letter]. Thess. 2.11. God giueth men vp to strong delusion, to beleeue lyes, because they loue not his truth. Wherefore, being in this danger, our dutie is, to vse all good meanes to preuent this iudgement of God: which can no other way bee done, than by true and vnfained repentance by the whole Church in generall: and by euery man apart, and euery familie apart. For when God shall speake suddenly against a nation or kingdome, to root it vp, and to destroy it: if that people repent of their wickednesse, the Lord will repent of the plague and iudgement which hee thought to bring vpon them, Ierem. 18. vers. 7, 8.

The third point concerneth euery priuate man: and it is this: If any man decay in loue, or want loue to God and to his brethren, or lye in any sin knowne to himselfe. This is a meanes to remooue the candlesticke from him; to depriue him of his knowledge and other graces of God. The affection of loue in the heart is like the watch of the clocke: if the watch stand, the wheeles stand: as the watch goeth fast or softly, so goe the wheeles answerably. And so it is in man: if his loue to God and to his gospell doe encrease, then doth his knowledge and other graces of God encrease in his heart: but if his loue decay, then other graces decay: and if loue be gone, then farewell all pietie and true religion. If we would know the cause of such palpable ignorance as is in many that haue long heard the gospell preached, it is nothing but want of loue. Heb. 3.12, 13. The Holy ghost sheweth by what degrees men come to fall away from God. First, sinne deceiues them, by drawing them to commit it: then their hearts are hardened by custome of sinning: Thence followes vnbeleefe in maine points of Religion: and so they make Apostacie from God, and set themselues against his truth. Take heed therefore of lying in any sinne, for that is the high way to finall Apostacie: rather striue to encrease in loue vnto God and vnto his word; and so shall all his good graces encrease in thine heart.

Out of this particular threatening some gather, That a man may bee cut off frō Christ, & fall away finally from true faith and repentance. For (say they) if a whole Church may bee cut off from Christ, and become no Church: then may any one member of the Church be cut off, and become no member: But a whole church may bee cut off, as here we see, and therefore may any one man. Answ. This reason is not good: there is great difference betweene the state of a whole Church, and of one man that is a true member of Christ. For a particular Church is a mixt companie of true professors and dissemblers: like vnto a field wherein are good corne and tares; and like vnto a barne floore, wherein is wheat and chaffe mingled together: and yet all are reputed beleeuers, because they professe the Gospell outwardly. Now by reason of this mixture, it may come to passe, that a particular visible Church may fall away, and become no Church: either when the godly are taken away, and hypocrites and dissemblers made manifest: or els when true beleeuers waxing few, are not able to maintaine the publicke profession of the truth against the might and multitude of the enemies, which may dayly encrease. But the case is not so with a particular member of Christ, he cannot finally fall away, as hath beene shewed at large, vers. 4. And thus much for the second part of this reason.

The third part of this reason, is the condition of both the former threatenings, in these words: Except th[illegible: 2 letters] amend: that is, I will come in iudgement vnto thee, and take my gospell from thee, vnlesse thou preuent my comming by true repentance.

Here note, that all the threatenings of the old and new Testament are conditionall: [illegible: 1 word] commeth to Niniue, and crieth, yet fortie dayes, and Niniue shall bee destroyed. He sayd no more; but yet that threatening must bee vnderstood with this exception, vnlesse they repent. Why (wil some say) are the threatenings in Gods word propounded conditionally? Answ. Gods whole will and pleasure is one alone in itselfe: and yet it may bee thus distinguished, to bee partly secret, and partly reuealed. Gods secret will is touching those things which hee hath not made manifest vnto men. His reuealed will is touching those things which are manifested in Scripture, or doe fall out euery day. Now Gods secret will is without condition, for as euery thing commeth to passe, so God willed it: when good things come to passe, them he willeth simply: when euill things fall out, them he permitteth to be done. And to make Gods secret will conditionall, is to bring Gods will vnder the power of man, and to subiect the Creator vnto the creature. But Gods reuealed will is conditionall; because it containeth the matter of mans saluation: and this manner of propounding it, is a most effectuall way to bring the same to passe, for it keepeth men more in awfull obedience, than if it were absolute.

In this condition note this thing, that Christ repeateth it twice, both in the beginning of this reason, If not: and in the end, Except thou amend. Hereby hee would giue vs to vnderstand, That when men commit sinne, and lye therein: or when they decay in any grace, then haue they most necessarie cause to repent, if they would escape Gods fearefull iudgements. And seeing our estate is like to the state of this Church, or els worser by much (for wee lye in sinne, and thereby cause God to come to vs in iudgement) as we tender our owne good both in this life and after death, let vs turne from our sinnes and repent, euery man apart, euery familie apart, and the whole church publickely: for repentance is most needfull, els would not the Lord haue doubled this condition.