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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49761	An history of angells being a theologicall treatise of our communion and warre with them : handled on the 6th chapter of the Ephesians, the 11, 12, 13, 14, 15, 16, 17, 18 verses / by Henry Lawrence ...; Of our communion and warre with angels	Lawrence, Henry, 1600-1664.; Milton, John, 1608-1674.	1649 (1649)	Wing L660; ESTC R12895	135,420	210

goodnesse have form'd you ablest to pardon me in any thing vvherein I shall neede it And of all I have knovvne of either Sexe I have mett vvith fevv more diligently inquisitive or pertinently reasoning of things of a raised and abstracted nature especially vvhich might have influence into the good of another life then your self To which I adde That I professe to have infinite ingagements to avovv my self before all the vvorld Most honoured Mother Your most obedient Sonne Most Humble servant HENRY LAWRENCE A Treatise of our Communion and warre with Angells Ephes. 6.11.12.13.14.15.16.17.18 Put on the vvhole Armour of God that ye may be able to stand against the vviles of the Divell For vvee vvrestle not against flesh and blood but against principalities against povvers against the Rulers of the Darknes of this vvorld against spirituall vvickednesse in high places c. THE great externall cause of all our evills is the Divell who hath such a kinde of relation to our sins as the holy Spirit hath to our graces saving that hee findes a foundation within us to build upon matter out of which hee extracts his formes whereas the holy Spirit doth that worke as well as the other and is put to the paine of foundation worke as well as building I call him the externall cause in opposition to the working of our owne corruptions which are our owne properly and most of all within us In other respects hee may be sayd to be the internall cause also for hee mingles himselfe with our most intimate corruptions and the Seate of his warfare is the inward man Now because hee hath a greater influence into us then perhaps wee consider of and the knowledge of our enemy is of great concernement to the warre wee must have with him I desire a litle to inquire into this mighty enemy of God and man that wee may knowe him and dread him so farre as to fit us for conflict and that wee may knowe him and discover him for hee is a perfect Iugler hee raignes not much when his tricks are discovered and that wee may knowe him and resist him if hee shall embolden himselfe to stand his ground as often hee doth The Apostle from the beginning of the 4 Chap. had taught them how they should live in generall first among themselves then with relation to those that are without ver 18. Then hee condiscends to particuler duties of Husbands and Wives Parents and Children Masters and Servants and last of all before hee concludes returnes to that which hee had mentioned in the 3. Chap. ver 16. where hee beggs of God as the most desireable thing in the world that they might be strengthened according to the riches of his grace in the inner man Heere hee turnes his prayer into an exhortation wherein hee provokes them to be strong in the Lord and in the power of his might ver 10. That is to say though you have all faith and all knowledge and worke well yet you must persevere yee must goe on and you must doe it with strength It is a great matter to come into the lists but it is great to runne also and to fight when you are there for you shall meete with those that shall oppose you and conflict with you therefore be strong in the Lord and in the power of his might that is with the Lord by his Spirit which is his mighty Agent shall worke in your hearts Be not strong in your owne strength in your owne purposes in the freedome of your owne wills so was Peter who got nothing by it but in the Lord his Spirit can strengthen can raise can confirme you Ver. 11. Put you on the whole Armour of God God is able to preserve you but hee will doe it by your fighting and your Armour must be sutable to the hand that wields it which is the Spirit of God in you and the enemy it conflicts with which is the Divell Againe it must be the whole Armour if you want any one piece that place will be exposed to danger also All for offence and defence that you may save your self by destroying your enemy that yee may bee able to stand against the wiles of the Divell that is that yee may hold your ground though you should receive wounds and thrusts yet that you may not give way as ver 13. that yee may withstand in the evill day The day of temptation is an evill day a day of trouble a day of tryall and often in respect of the event evill therefore deliver us from evill And having done all to stand that is if you doe all in this fight God commaunds you and omit nothing by the vertue of God you will stand but there is no dallying with such an enemy your standing must be a fruit and result of doing all The wiles of the Divell the word is Methods that is the divell like a cunning fencer hath his faints knowes how to take his advantages and like a great commaunder hath his stratagemes by which hee doth as much as by fine force and these are well laid there is a Method in them to make the worke the surer one thing depends upon another and all contribute to make the result firme For wee wrastle that is de conflictu est sermo non de ludo we speake of conflicts not of play or sport not against Flesh and Blood that is that which wee have onely in our eye is flesh and blood wicked men that wounds us and persecute us where note that God calls all wicked men all the enemies of his Church but flesh and blood now they are the most perishable things when God will blowe upon them for all flesh is grasse though the enemies be never so great and mighty they are but as grasse and stubble Or secondly flesh and blood by which may be understood your carnall lusts the concupiscence of the flesh and the boyling and ebullition of the blood to anger and all passions it is not so much or it is not especially against these you wrestle but rather against him that acts them and makes use of them to your ruine and dis-advantage which is the divell and this hee may perhaps speake against the opinion of the Heathen who understood not the operation of the divell but thought all our conflicts was against internall passions But against Principalities hee seemes to describe the divels heere which are our enemies first from the principality of their nature by which the eminency and raisednes of their nature in respect of this visible world is set forth that as the state of Princes differ eminently from other men so the nature of divells as Princes excells the nature of men and of all visible things Against Powers hee calls them Powers simply without any addition to shewe the eminency of their power aswell as of their natures that as they have a nature farre above flesh and blood fitted for great things so they have a power

are faine to doe therefore our communion is exceeding great with the Angells both good and bad For beleeve it they having such a price in their hands will not loose it on either side the Divells malice will not suffer them nor the good Angells love and duty will not suffer them to be wanting to their abilities Hee maketh his Angells spirits his Ministers a flame of fire this say some is with relation to their workeing toward us both in lightening and heating This is therefore first by considering the advantages they have upon us to consider how great and intimate our converse is with them secondly to consider this notwithstanding that wee give not that which is Gods due to the Angells though they be the beginning of his creation for first God onely knowes the heart even our thoughts afarre of the Angells onely as I have told you Secondly for working upon us as all they doe is under God and in fulfilling his will which is the law and rule they moove by so they cannot put in new species of things into the fancy and such as the sences had never any knowledge of though they can make many compositions and deductions almost to the saying of what they will yet their ability stretches not to the putting in of what was never there before as to make a man borne blinde dreame of coulours and their difference therefore Thirdly take heed of receiving ill impressions by your eares or your eyes or any way if an ill man tell you an ill story once the Divell will tell you it a thousand times it is a great happines to this purpose not to know ill And on the other side keepe your selves in such a holy frame as may provoke the good Angells to converse with you wee love to speake where wee are like to finde intertainement and so doe they and receive good images and impressions of things that they may have matter to worke upon for as I told you they cannot make a blinde man dreame of coulours Lastly for your soules sake keepe your body in a good frame that the humours of the body be not armed against you to lust and anger and revenge but may be fitted for spirituall converse Fourthly feare and please God who gives bounds to the most raging elements water and fire and to the most mighty spirits the Angells for they are his messengers they doe his will if you receive any good motions or inspirations by the Angells any thing of comfort it is God that doth it hee commaunds that creature aswell as any other to give downe its milke therefore let him have the praise and if now you will offer a sacrifice for this offer it to the Lord for so saith the Angell himself Iudges 13.16 Revel 19.10 Worship God saith the Angell to Iohn see thou do it not The Angell had revealed great things to Iohn and hee would have worshipped him but saith the Angell see thou doe it not Also 14. Rev. 7. worship him saith the Angell that made the heaven and the earth and the sea and the fountaines of waters But Fifthly love the Angells and gratify them for they love you and are mightily advantagious to you they love us much without all question for their wills are as Gods will and hee loves us and they know it as being deputed by him to minister to us And as they themselves love God above all so they love us as themselves which is the next commaund for wee are their neighbours they are very neere us and wee shal be much neerer heareafter when wee shal be with them and be as they are Lastly wee may see their love by its effects First by these workes for our good they worke in us and upon us and then those effects of love they rejoyce to looke into the good things prepared for us 1. Pet. 1.12 which things the Angells desire to looke into and as the holy Spirit is grieved when wee sin so are the Angells also as appeares by their contrary affection of rejoycing at our good and conversion for then the Angells of heaven rejoyce And therefore the Psalmist provokes the Angells to praise God for his mercies to himselfe and to us and by the same reason that wee hate the Divell and resist him wee should love and gratifie the good Angells They hate God they hate and tempt us the others doe purely and truly the contrary let us know these spirits and grow into a greater league and familiarity with them let them not have lesse of our love because they are spirituall and invisible for that inables them to doe us more service and so is God whom wee love most of all In this tract of Angells that which most immediately and particularly reatcheth my intent is to shew the power they have over us especially over our spirits and the way they have to communicate themselves according to their power especially to our spirits which wee have done already though other things as a foundation and in order to this were necessary to be knowne and particularly that about the Guardian-ship of Angells From that formerly delivered wee deduced severall corrolaries both from the knowledge of the Angells and from their power of communicating it to all which wee shall onely adde this further That they have not this knowledge and power in vaine but according to their talent betrusted with them they lay themselves out for our advantage as concerning the outward man so especially and above all in relation to our spirits and inward man tacitely and in a spirituall way communicating themselves to our spirits suggesting good things and provoking us to our duties in holines and obedience This I proove first from their power what they can doe they doe but they can communicate themselves to our spirits and our inward man they can in a very great measure know our mindes and necessities they can by the mediation of our fancies and inward sences speake to us almost what ever they will therefore they doe it The reason is cleare for els they should not serve God with all their might But wee told you before their obedience is the patterne of ours therefore their love also and wee proved also that they did love us exceedingly because God loves us and as being their neighbours therefore wanting neither power to enable them to their duty nor love to actuate that power and ability they are no way wanting to such a communion without which as I have shewed they should neither make good their love to God in serving him with their strength nor their love to us in doeing us that good they are able to doe Secondly you may remember I told you that they did formerly take up their shapes not for their owne needs but for ours nor for ours to facilitate any thing they were to effect upon us for they could have communicated themselves as much to us without bodies as with but for other reasons as for the

same that miracles were of use in the infancy of the Church and new establishment of religion therefore what they have done they doe for their ministery ceaseth not though the way of their administration be changed Now to instance they have in a more open and visible way excercised themselves in communicating to us spirituall things the law it selfe the rule of all our holines and obedience was given by the Disposition and ministration of Angells Acts 7.53 Gal. 3.19 Consider those places a little if any thing was administred by God immediately one would thinke the law was yet heere it is plainely said ordained by Angells that is the ministery of Angells was in it perhaps the voice that spake it was theirs and so some thinke for so Heb. 2.2 If the word spoken by Angells was stedfast that is the law as for the Mediatour there mentioned some understand it of Christ others of Moses but it is cleare that the law was promulged by God by the ministration of Angells and that though God be said to speake those words it is Elohim that is the word used respecting his office as judge and supreame and therefore the Angell that before founded the trumpet now sounded articulately the words and whereas the phrase is God spake these words that is but according to the stile of Viceroyes who write in their Masters name Charles King And often in Scripture the word or action of the principall Agent is ascribed to the Minister Timothie is said to save himself and those that heard him 1. Tim. 4.16 And the Saintes to judge the world who are but Ministers and approovers for Christ is the great judge But God is so neere us as hee should doe it himself 1. Cor. 3.16 Know ye not that yee are the temple of God and that the spirit of God dwells in you 1. Cor. 6.19 Know ye not that your bodie is the temple of the holy Ghost which is in you c. These things are to be understood spiritually that is wee are dedicated to God as the Temple of God and God is in us and among us by his spirit there is no mention made of a personall union so Christ Math. 18.20 Where two or three are gathered together in my name there I am in the midst of them Yet notwithstanding hee is so neere us hee doth not cease to teach us by the channells of ordinances Where by the way they administer no suggestion but what is agreable to the word of God which was given by them for they will not contradict the rule that themselves administred and if any other be suggested it is from the other kinde of Angells To proceede the Angell revealed to Mary the incarnation of Christ according to the word Luke 1. And others in the same chapter preacht the nativity of the Saviour of the world so Acts 1. they instruct the Apostles about the returne of Christ to judgement according to the word also that God is onely to be worshipped Rev. 19.10 And therefore Michaël contended with the Divell about the body of Moses that it might not be found and worshipped Not to be long an Angell comforted Hagar and admonished her of her duty Gen. 16. So the Angell of the Lord comforted Paul and all that was in the ship with him Acts 27. So an Angell strengthened and encouraged Eliah to his worke 2. Kings 1.3 In a word what ever by way of instruction of admonition of incouragement they have done in a way more visible in the infancy of the Church that they doe not cease to doe now because their ministery remaines though the way of their administration for reasons formerly mentioned be altered A third reason perswading you to this may be that which the Divells doe on their part they administer to our spirits most of all their apparitions being almost as seldome now a dayes as of the good Angells they goe about like roaring Lyons seeking whom they may devour Their nets are alwayes spread they tende their snares alwayes not so much for our bodies as our spirits as appeares by all manner of spirituall temptations carnall lusts are as much spiritualized by them as may be therefore the good Angells do the like for their power is greater and their love higher then the others malice Fourthly from their commission Heb. 1.14 is prooved their administration especially to the inner man they are ministring spirits and what kinde of administration that seemes to be is excellently set forth Psal. 91.11.12 Hee shall give his Angells charge over thee to keepe thee in all thy wayes they shall beare thee up in their hands least thou dash thy foote against a stone In this place the Angells are compared first to nurses or mothers that have a charge over weake and infirme children to keepe them and to guard them To carry them in their hands is a Metaphor and signifies a perfect execution of their custody to have a speciall care of them and therefore is rather exprest so then carrying them on their shoulders that which one carries on their hand they are sure to keepe and the spaniards have a proverb when they would signify eminent favour and friendship they carry him upon the palmes of their hands that is they exceedingly love him and diligently keepe him Least at any time thou shouldst dash thy foote against a stone Hee persists in the Metaphor Children often stumble and fall unlesse they be ledd and carried in hands and armes by Stones are meant all difficulties objections perills both to the outward and inward man as Christ is said to take care of haires and sparrowes that is of every thing even to a haire Now wee know what this charge is saving that Zanchy addes also the Metaphor of Schoolmasters and sayes that wee are poore Rusticke people strangers but being adopted into the houshold of God hee gives his most noble Ministers the Angells charge first of our nursing and then of our education when wee are weaned to instruct us to admonish to institute to correct us to comfort us to defend us to preserve us from all evill to provoke us to all good And these Angells seeing that wee are so deare to God that for our sakes hee spared not his owne Sonne takes this charge with all their hearts upon them and omit nothing of their duty from our birth to the end of our life And the same Zanchy sayes that there be three speciall heads of the Angells working about us the first is to preserve us so far as God sees it profitable for us from all the snares and force of the Divell that they should be a watch about us they should observe all our actions and carriages both private and publique taking care that no evill befall us Secondly not onely this but especially that they should take care of our soules teaching us good things declaring the will of God to us revealing the misteryes of salvation when hee pleaseth taking care wee may be

so much as to give that also so as it gathers up the soule and girds up the loynes for God as bring what subtilties and wiles you will it measures all you say by Gods interest so as offer as before honours or pleasures or lusts it will aske you what is this to God how doth it suite with his ends how doth it comply with his glory how is it squared to his liking and good pleasure since you live if hee be pleased you are happy if hee be glorifyed love hath made you so much his that nothing can be good to you but what is to him love hath given all in grosse and therefore can reteyne nothing in retayle that therefore to mixe your actions or your ends is to divide you from God who is your love and under a coulour of bettering your condition to rob God and undoe your self together for love is wise and will tell you also that it is good loosing your self in God and that when by studying for God you forget your selves you are then most of all remembred I shall adde no more so much for this first peece onely remember to act these notions and sincerity in the vertue and power of him who is the reall and essentiall truth Iesus Christ. You have already heard of that peece which gives the great and generall impresse that which strengthens the part of strength that which renders fit and prepared for every good thing and which is of exceeding great influence into this battaile The girdle of truth that is such sights and such a disposition of spirit as begirts and strengthens to what wee should doe Wee come now to arme the breast which lyes as much exposed and is as considerable as any part For the breast containes the noble and vitall parts the heart the lungs the liver and for this there is a Plate a breast-plate and that is righteousnesse this Christ our captaine put on before us Is. 59.17 Hee put on righteousnes as a breast-plate and wee according to the duty of a souldier that takes his example from the captaine for so say your brave commanders whether in order to fighting or armeing what you see mee doe doe yee likewise and according to the charracter and impression which wee receive from his fulnesse wee take on righteousnes also as a breast-plate if you aske mee what this peece is for it must be something spirituall by which you deale with the Divell I answere that it is holynesse and innocency of life The first peece was sincerity or integrety as it lay in the will respecting the end and ayme of all our actions which having a continuall and direct influence upon the end begirts exceedingly This is the walke of a Christian in order to that end that righteous and holy frame of spirit by which hee walkes and mooves justly and holily in all his actions this is that wherein Paul excercised himself so much to have a conscience voyd of offence towards God and man Acts 24.16 That is so to walke as neither to offend the conscience of another by any scandall or stumbling blocke nor to offend or wound his owne This if you take it generally one may call perhaps sanctification not taking sanctification as it is some times for consecration or seperation as the vessells or dayes were consecrated or set a part but for sanctity that is inherent righteousnes or holynes or more particularly considering it in the walks and motions of it it may be distinguish't into Piety or Godlinesse and Iustice or righteousnes the one respecting God more immediately the other men Such a distinction you have Rom. 1.18 The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnes of men so Titus 2.12 Wee are to live soberly righteously and godly there is the distinction of righteousnes and godlinesse to which sobriety or temperance is added as a meanes of doing it and living so because by it wee deny our selves in wordly lusts as the words before are denying ungodlinesse and worldly lusts upon these two feete therefore this sanctity or righteousnes mooves vizt Religion towards God and Iustice towards men To pursue these tracts were to give you the whole walke of religion which is not my intent for I give you now but an exposition in order to our combate onely a few things In this righteousnes there is an order they gave themselves first to the Lord and after to us by the will of God 2. Cor. 8.5 God must be first considered and secondly what ever you doe to men it must be for God and as to the Lord and not to men that is not making them the Alpha or Omega the rise or the ultimate end of any of our motions so as motions to wards God are first and especially to be considered First seeke the Kingdome of God David sayes often early in the morning will I seeke thee still God is especially to be considered Hee that loves father or mother more then mee is not worthy of mee Mat. 10.37 and therefore in respect of intencenesse you must Love God with all your hart and soule and minde though wee are to doe acts of righteousnes to wards our brethren with all our strength yet that intencenesse is required especially in respect of God and by the vertue of religion As for righteousnesse towards man it is that by which wee are inclined to give every one that duty and observance which is their due and under this consideration falls all men with whom wee have to doe and Angells also for since God onely is the object of religious worship they must fall under the notion and consideration of our brethren or neighbours for in refusing worship they say they are our fellow-servants of our brethren the Prophets and of them which keepe the sayings of the booke of God so as they refuse not their due but Gods due which is religious worship Rev. 22.9 and of that moment is this righteousnes towards our brother that the truth of religion towards God cannot consist with the neglect of this if a man say hee loves God and hates his brother hee is a lyar 1. Ioh. 4.20 And this commandement have wee of God that hee that loves God should love his brother also This in the negative is a sure argument that there is no religion towards God where there is not righteousnes towards men Gall. 5.19 The workes of the flesh are manifest saith Paul unrighteous unworthy actions clearily manifest a wicked man if hee be unrighteous and unjust towards men hee is irreligious towards God This righteousnes hath for its measure or rule the love wee beare our selves for God being loved by us with the love of union wee must needs love our selves next and immediately which is that thing wee desire to close and joyne with God but others secondarily as those wee would have also participate of the same good and from this love the rule and measure of our

us with which through him wee fight against the divell so as by the righteousnes of Iesus Christ infused into us and derived by his spirit our vitall parts are armed and secure against the divell who by unholines and unrighteousnes would destroy that building of Gods owne rearing I have bene some thing large in this both in shewing you what righteousnes is as it respects God and man and in distinguishing it from the imputed righteousnes of Christ which is the temire wee hold by and by which wee stand accepted before God and in shewing you how it secures you against sin which is the divells weapon to wounde us withall If ye aske mee how you shall put it on in a word be renewed in the spirit of your minde things are maintained as they were gotten be converted often one conversion is not enough the worke of repentance that is of a change of heart is of a continuall dayly use you must be changed from glory to glory as by the spirit of the Lord righteousnes in you acted and enlarged by the spirit of God must worke out unrighteousnes in you acted and fomented by the divell and you must do your part to righteousnes as you have done to sin and as ye have yeilded your members servants to uncleannesse and to iniquity unto iniquity So now yeild your members servants to righteousnes and to holinesse Rom. 6.19 Your Members that is your whole soule the faculties of it the endowments of it must be yeilded in service to God as they have bene to sin and the divell they must be now weapons in Gods hand under the command of his spirit for so saies hee ver 13. neither yeild your members as weapons or armes of unrighteousnes for so signifies the word which wee translate instruments Wicked men unrighteous men furnish the divell with weapons to kill and destroy themselves their owne weapons slayes them the divell doth but helpe to point them and sharpen but wee must yeild our selves to God and our members weapons of righteousnes to God and by doing this sin shall not have dominion over you for saies hee yee are under grace not under the law that is the grace of God in Christ and the assistance of his spirit will enable you to overcome sin and the divell which the law would never have done Nothing hinders more then discouragement but feare not imploy your members as weapons for God and you will prevaile the rigour of the law Christ hath satisfied and those parts which remaines you which are left for you grace will work in you and by you so as let the divell be what hee will be sin or unrighteousnesse shall not have dominion over you and consequently not the divell against whome ye fight for hee moves in the strength of unrighteousnesse Wee are come now to the third peece of armour which is for the feet and leggs for the Breast-plate reached downe to the knees and this covered the rest by the feete are commonly denoted the affections by which we martch or move to good or ill they are the movings and outgoings of the soule and the feet and legs are a part which needs asmuch armeing as any other thing for in their motion to fight they conflict with the difficulties of the place and in their fightings are exposed to wounds and danger other parts are freed from that more they are not so much offended with the ground on which they are but these are aswell exposed to the difficulties of the place as to the wounds of the combate The armour therefore for this part is the preparation of the Gospell of peace that is an ability and readines with chearfulnesse to preach and confesse the Gospell First that this is a great duty to confesse or manifest upon all occations your beleefe of the Gospell appeares by that place Rom. 10.10 with the mouth confession is made to salvation that is it is a part of the duty which you owe to God in order to your eternall salvation to confesse and promulge the glorious Gospell which in your hearts you beleeve for the faith of the Gospell should so fire your heart with the glory of God that the flame should breake out On the contrary it is an absurd and foolish thing to talke of fire where no flame or heate appeares to speake of beleeving to righteousnesse where there is not at all occations a readinesse to confesse with the mouth This being laid for a foundation you shall see how two other places will helpe to interprete this Those shooes the feet armour I take to be a fitnesse and readinesse to preach or declare the Gospell of peace this semes to be extremely parrallelled with Rom. 10.15 taken out of Isa. 52.7 How beautifull are the feete of them that preach the Gospell of peace Heere you have the Gospell of peace the same thing named in this place and the bringing or communicating of it expressed by feet As heere by the armour of the feet but if any shall say this is onely applicable to Ministers because in the beginning of this 15. ver it is said How should they preach except they be sent that is utterly a mistake for by sending there is not meant the particular and lawfull call of Ministers which the Apostle heere treats not of but imports onely that it is a speciall signe of the love of God when the Gospell is brought any whither for hee sends it it drops not out of the clouds by chance or hazzard but it comes whither God sends it whither hee addresseth it and therefore should be received accordingly The other place is 1. Pet. 3.15 Be ready alwaies to give an answere to every one of the hope that is in you The word ready is the same word that is heere prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and heere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a readines or preparation having your feet shod with a readinesse of the Gospell of peace that is as heere with a readinesse to give an account of it or preach it or confesse it as in the former places as you have occation either by offering and declaring it or by answering and giving account of the hope that is in you of the Gospell the ground of that hope or of your actions according to that rule and word you see how this exposition suits with a generall duty in other places commanded and runnes paralell with the very phrases and expressions of them so as the exposition falls naturally and without constraint If you aske mee now how this readines and preparation of preaching and confessing the Gospell upon all occations armes the legs and feet which denotes our Martches and Motions in this warre against the divell Answere first because it imployes a great boldnes in the faith of Christ which fits for motion and going forwards hee that is ready and prepared to be a Preacher or Confesser to give an account of his faith hath as it is said of the