Chapter XVII (continued, part 2)
I will come with forces myself that shall raise the siege, and cause the enemy to depart. And in such engagements there use to be the most punctual observances and trusts. Thus doth the apostle, as in the name of God, utter
this here ; subject yourselves to God, and resist the devil manfully, and he
shall flee from you, God will enforce him to do it.
(4.) Give me leave to give in my apprehension of this promise, he shall
flee from you, psujsra/ a<p i^wf ; I know the word is used simply to express a sudden and swift removal, for which that Mat. x. 23 is cited by Beza.
* When they persecute you in one city, flee into another ; yet usually it is
a flight out of apprehension of danger (at least) and even there the word
324 OF CHRIST THE MEDIATOR. [BOOK V.
imports danger in the cities where they are persecuted ; and here it is
coming after an exhortation to a warlike resistance, it seems such a flight as is out of such an apprehension. Some say it is out of pride that he goes away, as being ashamed and as scorning to be resisted so much or so often. But the devil is not wrought upon by an affection of shame ; he would by his good will continue the assaulting us even to the end, to weary us and
tire us. It riseth then so high, as it is some way out of a fear of some
real hurt that he knows is coming upon him if he desist not ; yet, alas ! what can he fear of damage from us, who are but flesh and blood ? But from God (who, as was said, is engaged in it to take our parts) he may. God will come in as an assistant, with a force and power to raise his siege,
if he continues his assaults longer than such a time ; so as when he thus
sees a stronger than he coming, he is forced to take his heels and run
away. It is certain that at times God rebukes and chastiseth Satan ; what
else is the meaning of that prayer of the angel Christ, Zech. iii. 1, 2, and
* The Lord rebuke thee. The devils were in
the angel Michael, Jude 9,
* Why comest thou
fear of a torment when cast out ; or else why say they,
to torment us before the time ? Mat. viii. 29. Perhaps when the com
mission as at first granted is expired, when he is cast out at conversion, he
is for a while confined to dry places, where he hath little trading for doing
mischief, which makes him walk melancholy, and is a vexation to him ; as
also where he hath tempted men to great sins, he is confined to the place where the facts were committed, Mat. xii. 22. And why may it not fur
ther be thought in this case, that as when wicked men, who are the devil s
instruments, do assault the saints, and draw them before their tribunals, that if they demean themselves so as in nothing to be terrified by their
adversaries, Phil. i. 28, that then as there God strikes the hearts of their
adversaries with terror, as he did Pilate in the case of Christ (for it fol
* which is in them an evident token of perdition, as to you of salva
lows,
tion, and that of God, that is, as God fills your hearts with seals and tokens
of his love, so others at some* time with horror). Why may not the like be thought to befall the devil, when we manfully resist him, and that of God ? Sure I am, the promise is (Rom. xvi. 20,) that when he should have done his do (as we say) in causing divisions in the church of the Romans, and that God had quieted those divisions, Satan is not only said
to be overcome, but to be trodden under feet. He is a serpent, and
fears his head to be bruised, to have a broken pate after he hath bruised our heels, and therefore flees ; but this is in case we be standing out to
resist him.
But in case we be overcome by him, as sometimes in such conflicts with him we are, by reason of our own lusts, and he prevail so as to lead us
captive, yet two things do make a glorious victory even in this case.
1. In that this man that is overcome recovers himself again out of the
snare of the devil, through the supply of the Spirit of Christ that is in him, and stronger than Satan who is without him ; and this is glorious in another
respect, Us vincit qui victus vincit. He is twice a conqueror, who is so
after having been vanquished. It is made a glory for the people of God
to take them captives, who had made them captives, Isa. xiv. 2. Even
Christ himself, in his sphere and capacity (though not overcome by him in
sin, yet in sufferings, &c.), suffered himself to be overcome, and to be nailed
to the cross, so as the devil thought he had him fast and sure, and then he removed but his foot, and crushed him all in pieces. Now then when Satan * Qu. same ? ED.
CHAP. XVII.] OF CHKIST THE MEDIATOR. 325
hath even devoured and swallowed up a poor saint, 1 Peter v. 8, so as he hath not only a foot in his snare, but his whole man in his belly, as to all outward appearance, as he had done Peter as well as Judas, for he was
going (like Jonah) into the belly of this Leviathan, and had the weeds
about his neck ; then to have Christ with one look, with one cast of his
eye, to break that man s heart, and to cause him to repent, so that the devil must give him up again, to have his prey thus taken out of his teeth, it
doth mightily confound the devil. Yea, and further, occasionally to make
use of that his sinning to provoke him (through zeal and repentance) to do
the devil more mischief, so as Peter s denial, upon his repentance, made him more stout and resolute than ever (as in the Acts you read) as being converted he was strengthened so, as he turned three thousand souls at
once ; and David s murder provoked him to teach sinners, and it hindered
not but that God converted many thereby, as Ps. li. and personally work
ing in the party sorrowing with godly sorrow, more zeal, and revenge, and
desire, &c., 2 Cor. vii. 11. This is perfecting God s strength in our weak
ness, as 2 Cor. xii. 7, 8. And by the way it is strange that Satan sent to
tempt should be termed a gift, as ver. 7 of that chapter, A thorn in the
* to buffet me ; was it ever heard the devil was a gift ? Yes ; in respect of the issue
flesh was given me, a messenger of Satan, or the angel Satan,
of his temptations, as well as to suffer (and his temptations are termed
affliction and suffering, 1 Peter v. 20, 21), the bruising of our heel was a pro mise, as well as the breaking of his head.
2. A second thing which in this case renders it glorious is, that often when a soul is overcome in respect of its lusts, yet at the same time it is
enabled by faith to say, I shall yet overcome and be a conqueror, and in
the confidence thereof to give thanks unto God aforehand. Such a courage as this daunts an enemy exceedingly (especially when he knows he must in
the end be worsted), that when he hath a man down and under him, that man yet spits in his face, and says to his teeth, I shall yet rise and tread
thee down. Thus Paul in the name of believers, when he was driven to
* miserable man that I am ! Who shall deliver me ? And in the foresight of the victory, cries, I thank my God, through Jesus Christ, Rom. vii. 25. Well, Satan (says the soul), thou hast me now under, but I shall up again, and say, as the church in
the war, and taken captain,- sighs forth,
the prophet, Rejoice not against me, mine enemy, though I fall ; I shall
rise again, but thou shalt be trodden down as mire in the street. God
shall tread down Satan under your feet shortly.
Christ s dealing with Peter is a strange instance, wherein you may per ceive Christ s care to support his faith, though he knew he should be foully overcome.
* I have prayed, says he, that thy faith fail not, Luke xxii. 32.
Christ knew the effect of this promise would not be to keep him, and pre serve him from falling ; and he gives him an assurance he should recover ; and to that end to strengthen his faith before the sin committed, even with
the same breath he foretold he should so heinously transgress, he assures him he should recover from it. There is a talk by carnal spirits that deal with God upon the terms of self-love only, and the covenant of works, that
assurance of persevering hurts a man s spirit, and exposeth him the more
to sins. If this were true, then is Christ to be blamed in this ; he ventures
it with Peter s spirit, and the efficacy of his intercession, he lays in provision for faith beforehand to feed upon, against he should be overcome by sin, and sets a cordial by him afore the disease ; so much doth he delight in * Qu. captive ? ED.
326 OF CHRIST THE MEDIATOR. [BOOK V.
the triumph of faith in falls. You know Paul s triumph, Rom. viii. 37,
* We are more than conquerors through him that loved us. And why ? Because of the persuasion begotten,
* for I am persuaded neither death, nor
life, nor angels, nor principalities, nor powers, &c. He puts in to strengthen faith what needed not, what are not real, but only supposed enemies, as the
good angels ; nor heights, nor depths, that is, Satan (as Rev. ii. 24), that
is, the strangest temptation that Satan can invent, or throw us into, cannot
overwhelm us. He had first said neither death nor life ; and I confess I have been most pleased and comforted with the putting in of life, that that
shall not separate. I have feared life and the snares of it more than death, or angels, or devils. As for death, it despatchetha man s sins and dangers in respect of them at once ; it, like Samson, pulls down an old house, that
kills all the Philistines together with himself; but it is life which a Chris
tian is most apt to fear, knowing his own weakness, and the strength of
lusts, and varieties of temptations ; but here is a man s life insured (as is
the merchants language), and an assurance put in for life, and so against
all hazards of sinnings, and therefore we are more than conquerors, because
in and during the conflicts (which in view and to sense are dubious, and hazardous which should overcome), faith persuades us we shall overcome.
Yea, Vicirnus ! Vicimus ! (as with or after prayer he cried out ere he knew
the event). Ye have overcome the wicked one, 1 John ii. 12. It is as
good as done ; yea, in ij^so bellandi ingressu sumus victores. All that is born of God overcomes the world, 1 John v. 4. In all battles else men
fight dubio marte : sometimes the one side carries it, sometimes another ; so as they are doubtful of the event, only relieve themselves with this dis
junction ; Aut mors certa, aut victoria Iccta, either certain death, or a
happy victory. Fight the good fight of faith, with assurance of success,
says the apostle. It is a good fight indeed wherein there is ground for an assurance of victory, and a man can afore view sins and temptations, as
that general did a goodly army of the enemies, and go aside and laugh out
to God in confidence of the victory. Thus Christ, when he was presently to enter into the field of cross and wrath, and devil : Now is the Son of man glorified, John xiii. 31 ; he says it beforehand. When Satan hath any way prevailed by tempting us, he hath an accusing power before God, Rev. xii. 10. There is great joy in heaven when the accuser of the brethren is cast down, who accused them before our God
day and night. I take the meaning to be this, that God professing him
self, though a father to his children, yet to judge without respect of persons here in this life, in temporary judgments, his own children as well as others, and to go by the same rule therein ; which you have in so may words
emphatically, 1 Pet. i. 17, And if you call on the Father, who without
respect of persons judgeth according to every man s work. Hence there
fore, when they sin, God hath given power to Satan freely to come and
urge his own temporal threatenings, and his worst ; professing withal, that
unless they be wrought about to overcome his accusations by their repent ance evangelical, he must and will proceed against them. And herein Satan pleads not before God as a mere slanderer ; God would never be moved with that ; but as an accuser that urgeth what the word of God saith
against such and such sins, and inordinate walkings. And Satan hath upon such occasions leave to come to heaven (or elsewhere, I dispute not) and
to appear with the sons of God, the good angels, as you see, Job i. 6.
Christ s ears are pierced with his complaints day and night, so that text
speaks. Yea, and if Satan had not power with God to do a great deal of
CHAP. XVII.] OF CHRIST THE MEDIATOR. 327
mischief this way, there had not been such a rejoicing when Satan was
overcome, as you read of, Rev. xii. And herein God deals by rule between
us and Satan. God will have Satan fairly laid on his back. He useth not mere prerogative. The good angels are grieved at your sins (as they re
joice when they see a soul turned), but shake their heads and say nothing ; we read not of their accusation. Yea, 2 Peter ii. 11, Whereas angels, which are greater in power and might, bring not railing accusations against them before the Lord (he had spoken of the levellers of that age, who found
fault with their magistrates, and their misgovernments and callings, pro mising liberty, ver. 19, by rebelling against him), says Peter, you do in
this that which the good angels do not do : they, when they see magistrates
miscarry, they, though greater in power (both than those magistrates and than you poor earth-worms, their subjects), yet bring not an accusation, blaspheming them, /SXaff^aoSi/rsc, which is, Jude 9, interpreted by this, that when Michael strove with Satan, it is said he did not bring a railing accusation. The meaning is, he brought none, for he said no more, but
* The Lord rebuke thee. He went not to God with the story of his
this,
crime, but left it to him silently ; and as for them they quietly behold the
face of God, to have commission from him to punish them if he think meet.
So that this of Peter is spoken by way of distinction of good and evil angels. Evil angels go presently and bring accusations against men before the Lord, but the good do not complain, no, not of the devils themselves, when they oppose them.
Now Christ invalidates all these accusations of the devil by his own in
terceding and pleas in the force and virtue of his own blood, and therefore he is termed a righteous advocate : 1 John ii. 1, We have an advocate with the Father, Jesus Christ the righteous. An advocate is the perfect
opposite to the devil his being an accuser. It is one that takes off accu
sations by contrary pleas before some court, and his are righteous pleas all. Of this transaction you have a representation in that vision, Zech. iii. 1 : when Joshua was to be brought anew into the execution of the high priest s
office, the devil stood at his right hand to resist him ; and what it was he
spread before God against him you may understand by Christ s speech :
ver. 4, Take away the filthy garments from him ; behold I have caused
thine iniquities to pass from thee. They were all his sins. Is this man
(said Satan to God) a fit man to be a priest over the house of God, that hath sinned so and so ? instancing in particulars ; and so he pleads
against any of you, when to be ordained or called to the ministry, or any
place of erninency. Now Christ, the angel of the Lord, ver. 2, he on the
other hand stands up for Joshua, The Lord said unto Satan, The Lord rebuke thee, Satan. And observe his pleas ;
1. He pleads God s election. The Lord that hath chosen Jerusalem as
his people, and place of his worship, whereof Joshua was by inheritance the
leader and instrument, for whose sake he was to be placed in that office.
2. Is not this a brand plucked out of the fire ? ver. 2. Hath he not
suffered sufficiently for those his sins already ? And wouldst thou have him confounded ? Such things as these Christ pleads, and take away his
sins, says he, &c. Many such transactions as these pass for and against us in heaven, when we little think of it. But Christ s glory is not only to overcome him as accusing us in and by himself, but further causeth us to overcome him. I had once thought that Christ only deals with Satan in
his accusing of us, and alone confounds him ; but that Scripture, Rev. xii.
10, 11 verses compared, The accuser of our brethren is cast down, say
328 OF CHRIST THE MEDIATOR. [BOOK Y.
the angels, which accused them before our God day and night ; and they overcame him by the blood of the Lamb, and by the word of their testi
mony, &c. This Scripture (I say) plainly shews, that not Christ only, but they, overcame him, and that as an accuser. He urged their failings, and how ? As in Job s case, that if tried and put to it they would deny
Christ, and blaspheme him to his face ; now they overcome him.
First, As to their sins, by the blood of the Lamb. They pleaded that, and confessed their iniquities. If we confess our sins, and plead Christ s
blood, God is just to forgive us, and the blood of Christ cleanseth us from
all sin, 1 John i. 7, 9.
Secondly, They overcame and silenced him many of them in the other
accusation by continuing constant in the testimony of the truth, and by not
loving their lives unto death, which in the end silenced Satan, and moved God to assuage the persecutions of the Christians, and turn them into a
glorious liberty.
Thus when a believer hath fallen into sin and the snare of the devil for
it, as again and again Paul to Timothy expresseth it, 1 Tim. iii. 7, and
1 Tim. v. 14, that the devil hath occasion to reproach him unto God and unto men (although as for his reproaches of them to men it often falls out that
his commission is to use his own trade of lying, and he is restrained from what are indeed their sins), however Christ upon this sends down his Spirit
(unknown to them) into their souls, Eom. viii. 25, 26, and he intercedes as
fast in their hearts, urgeth such and such promises and pleas as Christ in heaven doth on their behalf. He breaks their hearts, causeth them to con
fess their sins, 1 Cor. vii. 1, to mourn after a godly sort, gives them re
pentance, carefulness for time to come, revenge and hatred against them, and fear for falling again, and intermingled with apologies drawn from their own frailty, Christ s blood, intercession, &c. And thus (as there) they approve themselves clear in that matter (namely, wherein they had sinned, and for which they repented), clear, that is, before God, and according unto God s rules ; and so (as was said), though God judgeth without respect of
persons, yet they having thus judged themselves, they stand recti in curia,
according to the equity of God s rules, not by extraordinary power, but by law ; which you find, 1 Cor. xi. 31,
* If we would judge ourselves, we should not be judged. And thus the devil is baffled, and the man restored.
Thirdly, Satan hath the power of ruling and governing the carnal party of men, which the Scriptures term the world. He is therefore termed
* The prince of this world, John xii. 31 ; and he that deceives the world, Eev. xii. 9. And the chiefest trade and design he drives, and advantage he makes of this his government over the world, is so to mould and make up the fashions of this world, as by them to persecute the saints, Eev. xii.
17. For persecute them immediately he cannot by himself alone, although those other powers, as to accuse them to God, and to suggest and urge temptation, he hath of himself singly and separately assigned to him ; yet to bring persecution on them herein he must shroud himself under the
power of the world, and make use thereof, and work mediately thereby ; yet so as such proceedings against the saints are more attributed unto him than unto the world. Insomuch as that whole Eoman empire, being acted by him to persecute the saints (ignorant of what themselves did therein), is termed the dragon and the old serpent, Eev. xii. ; as he that deceived the
world, and was anima mundi, the soul and form of that world that then
was, and so unto this day. Now as the saints then by their prayers and tears, and holding forth the
CHAP. XVII. ] OF CHRIST THE MEDIATOR. 829
testimony of Jesus, overcame that world that then was, and thereby are
said to have overcome the devil as prince of that world, so they have done
it in several ages again and again since ; in overcoming and working all
those new and great alterations in the world in relation to religion that have been made, and the devil hath still been overcome and laid on his back by them. And therefore, John xii. 31, when Christ says, Now is
the judgment of this world, he adds, Now shall the prince of this world be cast out. The judgment or reformation of the world (as, John xvi. 8, the word is used) is still the casting forth of the devil, who rules and in forms it, as the soul doth the body. And so far as they overcome and make changes in the world, as it is opposite to Christ and unto them, so
far do they overcome the devil also.
Take but a view of the course and proceedings of matters since Christ s time downward to this age, and you that know how the world hath gone must also acknowledge that there have been a many new worlds, and faces
of things, and as the apostle terms them, 1 Cor. vii., fashions of this
world, Avhich pass away. The world hath been put into a great many new
dresses and shapes ; and under all powers the devil still hath sought to shroud himself, and carry on his mentioned interest, which hath always been to form up the multitude of men and their spirits so, and to mould the customs and laws, and power, that he may have wherewith to persecute the saints more or less, which is his Irade.
And he hath wisely applied himself still to the times and spirits of men
to effect this, and sharked to do it (as I may so speak), as the saints have driven him out of his worldly works, and hath made the best of it in his
losses. For the saints have unroosted him out of his former works often, and put him upon new seekings of his fortune, and altering his play many a time.
For the making forth of which you may observe how Christ and his
apostles, speaking of the world which they did live in, with this indigitation or designation,
* This world. So Christ in that John xii. 31. And so the
apostles, and that not in opposition to the world to come (as, Heb. ii. 5, the apostle speaks), but as in specification of that present world which was then in Christ s and the apostles times, which, Gal. i. 4, Paul calls the
present evil world. Even as Peter styles the truths that were passing then, the present truth, 2 Peter i. 12. Paul speaking at once both of the state
of the world that then was, and also of the devil s rule in it (as it then
* That the spirit that now works, says he,
stood), expresseth himself thus,
* in the children of disobedience, Eph. ii. 2. There was a present world
in Christ s and the apostles time, the power, the swing, customs and laws
of which then carried it against the saints, and Satan was in it. There were the received laws and customs of the Jewish religion, which had a
toleration throughout the Roman empire, when the Christian had not ; and
also the rites of the old heathenish religion, I need not tell you how pre
valent, which the apostle called the rudiments of the world, Col. ii. 8, and
* the traditions of men, that is of that world that then was. Now the
saints they overcame that world that then was, both Jewish and heathenish,
not only in their single persons swimming against the stream, and in not
being entangled with the weeds at the bottom of that stream, that is the
* For whatsoever is born of God overcometh the world. But they plainly overcame the whole. You all know the alteration made in Constantine s time, three hundred years after
good or evil things thereof: 1 John v. 4,
Christ. You read of a great shock and battle, Rev. xii. 3, made by the
330 OF CHRIST THE MEDIATOR. [BOOK V.
great red dragon with seven heads and ten horns (which, as I may so speak, was the arms of the Roman heathenish empire, as set out by the Holy
Ghost), which cast or body of government the devil inspired, and so is
called the dragon, the devil, as fortified herein ; hence therefore it is plainly
said, that they, the saints overcame him, ver. 11, And they overcame him, as there was no place found for him and his angels in heaven any more, ver. 8. There was not one man left in some years that were seen to worship one of their heathenish gods. And in doing this (which is the glor}
7 of it), God came not down from heaven with thunderbolts and miracles to over
come, but kept to his ordinary laws of providence in ruling the hearts and
spirits of men. He turns the emperor Constantine unto the Christian faith, and he turns about the world upside down, as they spake in the Acts ; and now all the power was for the saints, which before was against them. Well, the devil was unroosted, and his palace or castle (as Christ calls it), his
fortifications or works, as then formed to annoy the saints out thereof, were
slighted, dismantled, and himself clean turned out, and turned naked to
shift to the wide world as we say. It is said immediately thereupon, Rev.
xiii. 1, And he stood upon the sand of the sea. You know it is read so
by some, who make those words the close of the former chapter, and applied to the devil, who (as Mede* says) being deprived of the Roman empire, and put out of course and play, was put to his trumps ; and because he could not rule and sway things thereby any more, he stands melancholy and naked on the sand of the sea, waiting to see what new form or face of a new world would arise next out of the sea. Now the sea was the multi tudes of nations and people, then altered, both to a new form of government, as also turned Christian; and thus chap. xvii. 1, 15, the many waters, or
the sea the next beast rose out of and sat upon, is interpreted. Well, the
devil upon that interim observeth which way the waves tumbled, unto which he is as the wind or breath, he soon spied out a new advantage ; only
seeing the world was turned Christian, he applied his government of the world unto the spirits of men, and he would be a Christian too, that is,
carry on his designs and affairs under the profession of Christianity. And
so that corrupt, ignorant world that then was, being brooded upon by this
spirit that breathed upon these waters, did in the end bring forth a new form of government, and religion of popery ; the power and laws whereof,
through Satan s efficacy, the whole world that then was, went again after, and made war against the saints, and overcame them, as ver. 3, 7. And
this our forefathers have told us.
Well, but the saints are born to overcome this devil, and a thousand of
his worlds, if you could suppose them. Let him put himself into, and shroud himself under what worldly power sflever ; let him draw his lines
of fortification anew, and build them as high as heaven, or as firm as the
great mountains, yet they shall conquer him. And how they have overcome him in that power also, the 14th, 15th, 16th, 17th, 18th chapters, and the
stories of that Reformation of religion in all these protestant countries, tell
you, and they are the saints that have done, and by their prayers shall do
* The Lamb shall overcome them, for as he is Lord of
it : Rev. xvii. 14,
lords, so they that are with him are called, and chosen, and faithful. And
in doing this, he did not come down from heaven with flashes of lightning or Egyptian plagues, but kept to his ordinary rules of proceeding by which he hath governed the world in all ages, making changes in them, sometimes
making use of men s lusts, as of Henry the Eighth; otherwhere turning * See Mede s Clav. Apoc.
CHAP. XVIII.] OF CHRIST THE MEDIATOR. 331
the hearts of princes to embrace the gospel, as in Germany and Sweden; elsewhere inflaming the people unto popular tumults, and a hatred of
idolatry, as in Scotland ; sometimes in giving up princes to oppress them
in their civil liberties as well as in their consciences, and so to move them
to cast off the yoke, as in Holland ; sometimes entwisting in one interest
civil rights, and the interest of religion, as in France : all which, however
done, and done but by the laws of providence ruling men s spirits, have been done at the prayers of the people of God.
Well, but when protestantism was set up, and the reformed religion, so
as there was again a new dress or fashion of the world (as the apostle speaks of it, 1 Cor. vii. 81), yet still he made a shift so to form even the
truth of that religion up into a mixture of such common laws and constitu
tions, that had the supreme power and people so to back them, as he could
still and hath still used that present world to oppress multitudes of the
saints ; and how the power thereof hath been broken, and the devil again put out of trade, and made a reformado, as to the persecuting part of this our age ; and it hath been the prayers of the saints have brought it about. He is half an atheist that will not acknowledge it, and say, Verily there is a God that judgeth in the earth.
And in this interim the devil is, upon those great alterations we have
seen, in his dumps and musings hovering over this island, and waiting how
to form up a worldly party, and unite them in a common interest, such as may serve to persecute again, more than with the lash of the tongue ; and
this present world is as fit for it as ever any. And as it was then, so it is now ; those that are after the flesh will persecute them that are after the
spirit, Gal. iv. 29. And the devil waits but how to draw his line anew, and to raise up a fortification to effect it, which, whatever it will prove to be in God s just permission, yet in the mean time, know that you have overcome the devil more than men, or than that present constitution of the world forepast, and have routed the devil in subduing the power of men. In overcoming the present world, you overcame the devil much more, and
this Paul knew arid informs us, that we fight more against principalities and
powers than against flesh and blood. And I say unto you, rejoice not that
armies or nations have been subjected to your prayers, but that the spirits, the devils themselves, have been so ; though above all, rejoice that your names are written in heaven.