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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

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

make them our Patternes they come to us admonish us of Gods will they teach protect and comfort us 4. From their apparitions and services they appeared often to the Fathers they wrastled with Iacob eate with Abraham carry the elect into Abrahams bosome they gather the dead at the day of judgement and wee shal be like the Angells also Christ was said not to take upon him the nature of Angells and Paul chargeth Timothy before Christ and the elect Angells and Christ is said to have a name given him above the Angells Lastly to give a ground out of Philosophy Aristotle saith that to the perfection of the world it is necessary that there should be three sorts of substances invisible visible and partly invisible and partly visible as if hee had hit as indeed hee did on Gods creation The second are the heavens and elements and compositions out of them the last are Men which have an invisible soule and a visible body and hold the middle the first therefore must be the Angells If you aske as an appendix to this whether the Angells have bodies or are altogether incorporall it is a question controverted betweene the Philosophers the Schoolmen and the Fathers the Platoniste would have them have bodies to which many of the Fathers adhere Aristotle and the Schoolmen would have them altogether incorporall the reasons on both sides are not unworthy considering if one would amuse themselves in that out of which the Scripture gives no issue I will not trouble you with it onely this its safe to say that they are not essences so simple as they are altogether uncapable of composition it is onely proper to God to have his being and essence or substance the same Angells are mutable they consist of an act which they are and of a power into which they may be reduced it is one thing in them to be simply and another thing to be indued with understanding and will to be and to be good to be and to be wise God onely is I am uncapable of any change as of any composition To say God were an Angell were a derogation as to say hee were a body unlesse you should meane by a body a substance as Tertullian did and so called God a body that is a substance But if they have any such composition as may be called a body it is certainely of the greatest finenesse and subtilty a spirituall body and therefore not like to be of that grossenes that either the aire is or those heavens that are framed out of the Chaos but neerer the substance of the highest heavens which seeme to have bene made at the same time To conclude it will be safe to say that in comparison of God they are bodies in comparison of us they are pure and mighty Spirits From this that hath bene said in generall of the nature of Angells consider by way of corrollary First in that these blessed substances are creatures brought with you by God out of the same wombe of nothing and raised from that lowenesse to the height and dignity they possesse how great then is that God that can make and forme such beings from nothing Wee praise workemen that with all accommodations of instruments and matter can produce something worth the looking on but nothing and something are all alike to God Also hee can make of one lumpe a vessell of honour as easly as of dishonour if the workman be to be esteemed by the worke consider these mighty pieces and who made them breake into an admiration and blessing of God as David did Psal. 104.1 Blesse the Lord O my soule O Lord my God thou art very great cloathed with honour and Majesty why hee was able to forme and create those mighty things and among them the Angells ver 4. Who maketh his Angells spirits his Ministers a flame of fire where by the way hee gives you their nature and office for their nature they are spirits raised and excellent for that office they are ministers 2. But secondly if God created them then feare them not hee hath a hand over them still hee that bounds the sea will bound the divells They are reserved in chaines as well to their effects as to their punishments they cannot breake loose nor get beyond their Tedder On the other side there are good ones amongst them which shal be ordered to your advantage by this maker and creator of them who mindes us as well as them and mindes them for us of which wee have a good pledge in Iesus Christ Who tooke not on him the nature of Angells but tooke on him the seed of Abraham our nature and surely all creatures shall subserve to that composition of which God is a part 3. If God created the Angells feare no lowenesse God can raise you high enough in a minute can you imagine almost greater termes of distance then from nothing to an Angell wee suffer many graduall changes in our bodies and soules but God can raise us in a moment if hee please to the highest pitches of grace or comfort and prosperity 4. How great is that love to piece up with much care and paines such vessells as wee are who could in a moment cast new ones of a better forme and fill his house with Angells but hee loves our tribe and hath condiscended to us and done more for us then for the Angells 5. You see reason to consider of the Angells not as inspirations motions fansyes or phantasmes but as of reall substances and existences mightie spirits that in the frame of the world and order of nature come neerest God and possesse the next place to him for so they are and as such are the immediate instruments of God which have ever had much to doe with the sonnes of men though sometimes in apparitions more sutable to our nature sometimes in a more spirituall converse more agreeable to their owne nature but ever they have bene beingh that have had and still have a great part to play and therefore as the good Angells are of more use then wee consider so the evill which is to our purpose especially are most powerfull and malignant substances farre above the capacity of flesh and blood carrying themselves rather as Princes and Powers and Dominions and being acted with the greatest malice are alwaies watching alwaies tempting alwaies observing ever if wee looke not to it ruining and destroying us warring with weapons sutable to our complexions and lusts betraying simple soules with their methods and wiles so as without a great power of God wee shall not be able to escape them The not considering of this enemy gives him a mighty advantage wee hope in some measure to unmaske him Wee have considered two things already concerning the nature of Angells in generall first that they are creatures secondly that they are substances and have made use of both Wee shall now consider their mutability or immutability And first wee say that as it is peculier to

is Prov. 15.25 that is not onely their workes in designe as before but their workes in issue and effect God may permit some designes to come to issue they may build houses and get possessions but they shal be destroyed it is a thing of no assurance like a building on the sand either their foundations shall faile them or from heaven the Lord shall thunder upon them as Hanna sayes in her song 1. Sam. 2.10 which is a proper way of destroying and pulling downe proud men and things which lift up their head to heaven but saith hee in the same vers Hee will establish the border of the widdow that is a widdow which being desolate and afflicted trusts in God as it is elsewhere widdowes who of all other lye exposed enough to injury that have no great projects of their owne no limits or borders but of Gods making and little power to defend themselves and theirs from assaults and ruine God will establish them sayes hee the Lord will be their keeper and then they need not feare there is no fence so good as what is of Gods making hee hath bounded the sea by an invisible bound his word but no bounds are like it so if hee make a hedge about any about his house and his wayes nothing shal be able to touch him and this leades mee to the other part that blessed part which of all other graces is the foundation the corner stone to happines and blessednes and that is humility when God would bring his Sonne into the world he brought him in the most himble posture his condition his spirit and his worke were all of a lowe and humble edition and whereas it may be said that this was for our sakes and part of his sufferings for sin not so onely but especially and particularly that as of all other things so of this grace also hee might be to us the great instance and patterne and therefore himself sayes Learne of mee for I am meeke and lowly of heart and yee shall finde rest that which all the world seekes after but none finde but such as are in that condition so Phil. 2.5.6 Let this minde be in you which was also in Christ Iesus who being in the forme of God thought it not robbery to be equall with God but made himself of no reputation and tooke upon him the forme of a servant That is whither ever his worke or condition leade him into what ever abasement into what ever lownesse thither his minde easily carried him therefore saith hee Let this minde be in you It may be you shall not be lead into such extremities into such lownes for hee dranke deepe yet the Saints are laid low often how ever let the minde be in you have a ready minde a minde prepared there is nothing fits so for all kinds of worke and communion for doing and suffering as such a minde for want of which either wee are not lead into opportunities of glorifying God or wee loose them and soyle them and make nothing of them Besides this then which wee cannot frame a greater argument how is this frame commended to us by God who best knowes what is best for us and what best pleaseth him Hee tells you that hee giveth grace to the humble Iam. 4.6 That hee will dwell with the humble even as in heaven Isa. 57.15 where hee will display his beames for comfort and joy that hee may revive their spirit and make them live the truth is men are seldome empty enough for Gods filling nor humble enough for his revivings which is the reason why wee have no more of this heavenly influence but are faine to spin our joyes out of our owne bowells as the spider doth her webbe and with contracted and bowed shoulders to beare our burthens which a little influence from God would make exceeding light hee tells you all the ill hee sends is but to humble you and hee is forced to do it that hee may doe you good Deut. 8.16 hee tells you that if you will be pleased with any of his workes with newes from heaven you must be humble The humble shall see this and be glad Psal. 69.32 that is what God workes in the earth if you be not humble you shall not live to see it or have eyes to see it and the humble shall heare thereof and be glad Psal. 34.2 great things are done and no notice taken of them because men are not humble The way to take in the comforts and the joyes from the workes God doth or the Saints doe in the world is to be humble for proud men minde themselves to much to consider God or others not to multiply more places would you be great in any respect Prov. 15.33 Before honour is humility and Prov. 22.4 By humility and the feare of the Lord is riches and honour and life If God have destin'd you for these things that is the gate you must enter at would you be great in the kingdome of heaven take it in what capacity you will Math. 18.4 Whosover shall humble himself as a little childe the same is greatest in the Kingdome of heaven But you will say how comes the Divell into this charge first as hee comes into all sinnes especially such as are great and crying what ever drawes much from God or what ever God drawes from much that is of the Divell but so is pride as you have heard Another way by which wee shall intitle the Divell to this march of pride is contention Prov. 13.10 Onely by pride cometh contention the meaning is by pride alone that is pride alone is sufficient of it self without any other reason to cause the greatest contentions for instance men are not apt to fall into quarrells and contentions unlesse distempered by drinke or that they have their passions stirred up by injury or are distempered or provoked some way or other but pride alone makes men quarrelsome and contentious to the utmost and therefore Psal. 10.2 the wicked in his pride doth persecute the poore the poore middles not with him hurts him not but hee is proud that is enough and having advantage over him being on the higher ground hee pursuis it So what mighty reproaches and revilings Moab and the children of Ammon layd upon the people of God by which meanes they contended with them appeares Zeph. 2.8 Now this God gives meerly to their pride and therefore when in the 9. verse hee threatens the cruellest desolations to them he ads ver 10. this shall they have for their pride their pride was enough to intitle them to all that injury and to all that punishment It was pride that caused contention amongst the Apostles their disputations and their strife who should be the greatest Marc. 9.34 that pride was the disease appeares because humility was the remedy ver 36.37 Also Math. 18.1.2.3 where Christ tells them that except they be humble as little children they shall neither be first nor second they shall

speakes of of rejoycing in their portion and enjoying it with thanksgiving they are full of cares and their injoying time comes never for they grow poore by their riches they extenuate that in their affection which to their sence they abound in when they have more then their chests or their barnes can hold their hearts tell them this is nothing Besides they expose themselves to the greatest labours to the greatest wearinesse that is imaginable they toyle by day and they cannot rest by night the feare of loosing pierceth as much as the paine of getting and there is no end of their travaile But there be other sorrowes also terrors of conscience and flashings of hell which ordinarily accompany those lustings and are the reward and salary of their actions besides the great evill which I have not named that they erre from the faith for having changed their God and set up covetousnes which is Idolatry it s no wonder if they fall from the faith and if not in profession in deede become apostates I have wondred why this should be said of covetousnes rather then of any other vice that is Idolatrous nor a covetous person which is an Idolater Eph. 5.5 It is certain ambition and pride and self love is idolatrous also it is true that covetous persons worship the same things that Idolaters doe silver and gold the Idole of the gentile are silver and gold the worke of mens hands materially they worship the same therefore saith Christ yee cannot serve God and Mammon Math 6.24 Ye cannot put your trust in the Lord and in riches the Lord and riches cannot be your strong tower together perhaps it may be this that though in respect of our devotion and addresses other things may be our God that is wee may serve them worke to them labour to please them so the Apostle sayes their belly is their God yet in respect of trust and confidence which is much of the worship God hath from us riches especially carry it away there for the world hath got an opinion though a very false one that riches can doe all things therefore they vale and bow to it and trust in it besides because this is generally received and men are called wise when they doe well to themselves therefore the Apostle brands this especially with that which is a truth also of other lustings that in a more intense and earnest pursuite of them Idolatry is committed Now in this the Divell as in other things juggles with us extreamely one of the baites and snares with which hee holds those personally and professedly subjected to him is some money they shall get some hidden treasure these poore captives hee abuseth infinitely and after severall yeares expectations of some great riches and many diggings and minings wherein by breaking some method or other they faile a thousand times they meet at last with winde in steed of gold with that which lookes like it but prooves leaves or dust when they use it Remigius reports that of all the moneys that the witches that fell under his examination acknowledge to have received from the Divell there were but three stivers prooved currant the rest were leaves or sand when it came to use hee doth the same in effect with all earthly men either hee deludes their hopes they get not what they expected hee makes them labour for that hee knowes they shall not obtaine or deceives them in their enjoyments they make nothing of what they possesse and it is all one not to have and not to enjoye in truth that is out of his power The comfort of things the good of things hee cannot give if hee would and hee would not if hee could the Divell incourageth us to cracke the nut but God takes away the kirnell gives it to them that are good before him comfort and enjoyment and delight are the portion of his people A mans life stands not in the abundance of the things that hee possesseth that is the good and happinesse of life and therefore A litle that a righteous man hath is better then the revenues of many wicked Eccles. 2.26 God giveth to a man good in his sight wisedome and knowledge and joye that is wisedome to pursue right things and to goe right wayes to attaine the end hee desires knowledge how to improove them and joy that is the good and comfort of things and life But to the sinner hee giveth travell hee giveth to gather and to heape up that hee may give it to him that is good before him they dig the mines they plough the ground but the Saints enjoy they reape and gather Therefore particularly to this let the rich man rejoyce in that hee is made low and the brother of low degree that hee is exalted that is shew them God and heaven convert them and they are eaven presently both are alike neere God and so comfort and happinesse that which the world pretends to but cannot give Godlinesse with contentment is great gaine that is which gives contentment there is the gaine you looke after there is the happinesse that wealth promiseth but it is God that gives it now a rich and a poore brother are neere God alike if the rich at least be made low if hee have learned not to trust in uncertaine riches if his pride that riches causeth be abated and the poore brother be exalted that is that hee sees not such a difference in respect of solid comfort and happinesse hee sees himself in as good a posture as rich men Indeed that men are that they are to God and their true vallue is according to the proportion of their neernesse to him not to what they are to riches to Princes or to the great things of this world So yee see these six heads wherein the Divells great temptation lyes from whence wee have deducted some Corollaries wee proceed to one or two more drawne in generall from that which hath bene said And first yee see hence the drudgery of the Divell Gods worke and the Divells carries wages in their mouth in those pathes wee have runne over there is nothing but deceit and falshood a man is cozened his nature is debased and to judge a right the reward of sinning is not onely in another life and in this life by afflictions but the very sinning is misery enough to be defiled and made filthy by lust to be puft up and swollen by pride to be made earthly and base by worldly mindednesse to follow the Divell in all how miserable how vilde is it how debasing to mans nature Let the children of the Divell the peoples the disciples of the Divell glory in their portion wee know it is their shame they boast in their liberty they have no tyes or bonds but wee know that to whom men obey of the same they are brought in bondage now they obey the Divell for they doe his workes they fulfill his lusts On the other side let not us faile to

frame If any man will doe his will he shall know of his Doctrine whether it be of God Joh. 7.17 While wee are doeing wee are in a way to know If you be carnall and walke as men you will be also carnall and judge as men Rom. 8.8 They that are in the flesh cannot please God which may be understood also of a fleshly frame in the Saints and when wee are in a way altogether unpleasing to God God will not accommodate himself will not reveale himself to us and please us But this is not enough wee must search the scriptures in which wee thinke to have eternall life and light also for the way thither wee must consider and weigh whether those things which our owne reason or the Ministry of others represent to us be so or no as those of Baerea did Truth lies deepe errors lyeth levell to all This search is extreamely pleasing to God since the subject of it is the knowledge of his will and the end of it is the doing of his will This is done by much meditation in the word by comparing by examining it by taking in all aydes and helpes of the guists and abilities of others for God hath ordered that one man should need another that none might be perfect alone nothing also will more advance it then prayer so Paul prayed often for the spirit of revelation and David that his eyes might be enlightened to see the wonderfull things of Gods law nothing cleares the eye-sight more then prayer for that sets your ends right and makes you fit for light and that leads you into the presence of God into his light in whose light wee see light It was necessary to speake some thing of this because this is the forming and shaping of your weapon the weapon may be shaped in it self but not to us this gives the mettall to the sword if a thing looke like the word of God and be not that will not cut of your lusts it will proove but a leaden sword or a deceitfull bow that will not reach the marke it will be a carnall weapon which is weake whereas the other is mighty through God To incourage you against spirituall enemies because ye have spirituall armes and spirituall weapons ye have what to keep of blowes and yee have wherewith to fight and combate with your adversaries God hath not left us fatherlesse nor hee hath not left us weaponlesse hee deales not as Pharoah commands us to make bricks and takes away materialls hee doth not disarme us and bid us fight but hee gives us armes proper for the field of combate and for the enemy wee dispute with and hee stands by and lookes on and with voyce and hand incourageth us so as wee need not feare our enemies hee gives us the best armes Good commanders and officers the holy Spirit and holds a crowne over our heads The truth is wee never are overcome but when wee are of the party when wee are in a proportion false to God and our enemy hath gained us then wee fight but for a shew and the weapon falls easily out of our hands but if wee would stand to it our sword would cut his cords and if hee did stand two or three thrusts hee would vanish at last as hee did from Christ our captaine That wee may the better use this sword wee shall do well First to vallew it things that wee prize and vallew wee willingly use wee thinke they will effect their end els wee lay them by Therefore wee shall pitch upon some expressions that may teach us to vallew this weapon when Abiathar had mentioned the sword of Goliah there is none like that saith David the dignities of the word are great as appeares by David especially who meditated in the law continually and as much as any vallewed the word Psal. 17.4 Concerning the workes of mens hands by the word of thy lips I have kept mee from the path of the destroyer the word that God spake was that which armed him against wicked men Psal. 18.30 The word of the Lord is tryed or refined hee is a Buckler to all that trust him As for God his way is perfect it is a sure word and which hath bene often experienced tryed againe and againe so as you may venture upon it as upon a thing that will not faile or deceive will not start aside like a deceitfull and broken bow Psal. 119.11 Thy word have I hid in my heart that I might not sin against thee David knew the use of this that it would preserve him from sin and therefore stored it up hid it in a sure place against a time of need Ver. 89. For ever O Lord thy word is setled in heaven It is an unchangeable rule which will never alter and setled will attaine all it pretends to Ver. 105. Thy word is a lampe to my feete and a light unto my pathes this is against delusions and faynts and shaddowes the Divell will cast If you keep neere the word you carry a light in your hand you will not fight in the darke but know how to make your addresses and approaches and how to order your wards and defenses Ver. 140. Thy word is very pure therefore thy servant loveth it every thing operates as it is as things are to their beings so they are to their operations That which is pure will render us pure and the word is not an idle thing but for use and being pure it is given us to render us pure Ver. 172. My tongue shall speake of thy word for all thy commandements are righteous I can never praise them enough there is such a law of righteousnes in them Psal. 147.19 Hee sheweth his word unto Iacob his statutes and his judgements unto Israel from the receivers of the dispensation of the word you see its excellency it is the portion onely of his people it is not flung in common to the world as an inconsiderable thing Isa. 40.8 The grasse withereth and the flower fadeth but the word of the Lord shall stand for ever the excellency of good things lies in the continuance of them this hath a good warrant for its abiding because it is the word of the abiding and unchangeable God Isa. 55.10 11. For as the raine cometh downe and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater So shall my word be that goeth forth out of my mouth it shall not returne unto me voyd but it shall accomplish that which I please and it shall prosper in the thing where I sent it There is a mighty efficacy in this word this lies as a praise upon the whole word of God that it shall not returne empty but be like the bow of Ionathan and the sword of Saul Isay. 66.2 All those things hath my hand made but to this man will I looke even to