JOY OUT-JOYED: OR, Joy in overcoming evil spirits and evil men, Overcome by better Joy: SET FORTH IN A SERMON at martin's in the fields, to the Right Honourable the Lords Assembled in Parliament, upon the day of their Solemn Rejoicing and praising God, for reducing the City of Chester by the Forces of the Parliament, under the Command of St WILLIAM BR●RETON, February 19 1645.  
By Joseph Caryl Minister of the Gospel at Magnus near London Bridge.  
LONDON, Printed by G. M. for John Rothwel at the Sign of the Sun and Fountain in Paul's Churchyard, and Giles Calvert at the Sign of the Black-spread-Eagle at the West end of Paul's. 1646.   

TO THE RIGHT HONOURABLE The House of PEERS Assembled in Parliament.  
My Lords,  
THE world is too narrow for our passions (we may soon overjoy or over-sorrow the best or the worst estate which earth affords or can inflict) What an Atom than is it to our understandings? The world is too little and too low-prized for the mind of the least, of the poorest man, who hath the understanding of a man: what A nothing then is it to (such as yours are) Great and noble minds? And yet (as inconsiderable as it is) they who have only the world to rejoice in, shall not (shortly) have a world to rejoice in. The fashion of it passeth away daily, and the matter of it is of no long continuance. The beauty of it was stained in its infancy, and the frame of it must be consumed when it is a few (who knows how few) year elder. This should call off our thoughts from eager earthly pursuits, and pitch them upon a higher and more enduring substance. This should provoke us to put the moon (all changeable excellencies) under our feet, and make us restless till we are clothed with the Sun, an eternal excellency? 'Twas the design of the ensuing Sermon, to befriend souls with such a change of clothing: and to entice them into the joys of a name written in Heaven, that they might not too much read or rejoice in any, (no not their own) on earth. I know the victories and successes of a just war, endebt us not only to Thankfulness, but to joy.. Such victories are the exactest pieces both of the wisdom and power of God; God is called a man of war, but nothing shows him more a God than war. And among all wars, a war with spirits, (though but with the spirits of men) shows most of God. The great promise of restoring jerusalem is thus prefaced. Thus saith the Lord, which stretcheth out the Heavens, and layeth the foundation of the earth, and formeth the spirit of man within him, (Zech. 12. 1.) All reforming about spirituals, gins at the forming of spirits. Whether God forms spirits, or breaks spirits (which will not receive his form) his work is admirable. God hath begun a war with, and a work upon spirits in our days: Some spirits are beautifully form, others are justly broken. 'tis a duty to rejoice in both, chief in the former. We must rejoice (for the Angels in heaven do) when we hear the spirits of other men are form, but the best cause of joy is when we find our own are. How much soever the public is reform without, or how many soever are form within, yet if any heart lie ruined, or life unshaped, he may (in the midst of all these joys and triumphs, for he shall) lie down in sorrow. That your Lordships may have many rejoicing days, and a rejoicing eternity▪ That your Names may be written in the fairest and greatest letter which Honour can make on earth, and that they may be written in the fairest and greatest letter, which Glory Shall make in Heaven, is the prayer of  
Your Honours humbly devoted Joseph Caryl.   

A SERMON PREACHED to the Right Honourable the House of PEERS assembled in Parliament, Upon the Day of their solemn Thanksgiving for the reducing of the City of CHESTER  LUKE 10. 20. Notwithstanding in this rejoice not, that the spirits are subject unto you: but rather rejoice because your names are written in Heaven. 
THE King of Saints, and Captain General of our salvation jesus Christ, having called, commissioned and sent out twelve Apostles as great Commanders to subdue his native Kingdom of Israel to himself, at the sixth Chapter of this Gospel: He at the first verse of this, prepareth and sendeth forth a band of seventy Auxiliaries, to prosecute and advance the same design. After these things, the Lord appointed other seventy also, and sent them two and two before his face, into every City and place, whither he himself would come.  
And to show that the weapons of their warfare were not carnal, but mighty through God, these seventy returning victors, report the success of their expedition, and show Christ the Trophies of their conquest, at the 17 verse; And the seventy returned again with joy saying, Lord, even the devils are subject unto us through thy Name.  
Yea, saith Christ, I know it to be so; this is not a vain boast of valour, (like theirs, who will vaunt they have killed the Devil; and run strange adventures, when they scarce dare look an enemy in the face,) I myself can bear you witness, that you have faithfully and effectually acted your commission: the issues of your service have been glorious in mine eye. And he said unto them, I beheld Satan like lightning fall from Heaven, vers. 18. The powers of darkness cannot stand before the Gospel of light: The Devil, the prince of the air is no match for Christ; no nor for the meanest of the servants of Christ, who go forth armed with his name and power.  
And because Christ found that these servants of his had managed their former commission so well; therefore he is so far from calling it in, that he enlargeth it at the 19 verse; Behold, I give you power to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you. Go forth again in this armour of power with which I have girt you, and I warrant you sword-free, and shot-free, nothing (either on earth or in hell) shall by any means (strength or stratagem) hurt you; all the world will be against you, but I am with you, take courage, nothing shall hurt you: therefore on again in this warfare, you shall (as myself) go forth conquering and to conquer.  
Now, who was able to bear such a burden of honour from these past and promised victories with moderation? How many by hearing a report of their own conquests over other men, have been overcome with their own pride! It is an easier matter to gain successes then to bear them well. Christ (who knows the measure of every spirit) seems to suggest, that even the good spirits of his Disciples began to overact upon these victories over evil spirits. Hence he gives them an allay by counsel and caution, not to raise their joy too high upon this point. And more, he diverts their joy (which he saw ready to overslow the banks of that channel wherein it was) into another channel, wide and capacious enough to hold all the inundations of it: Notwithstanding, in this rejoice not, that the spirits are subject unto you; but rather rejoice in this, that your names are written in Heaven.  
I shall not stay upon any anxious division of the text; There are two clear parts in it: The one Corrective; The other Directive.  
The Corrective part lies in the first words, wherein Christ checks and stops the suspected excesses of their joy, for victories gained over evil spirits: Notwithstanding, in this rejoice not, that the spirits are subject unto you.  
The Directive part lies in the later words, showing them a joy wherein there could be no excess; but rather rejoice in this, because your names are written in Heaven.  
Notwithstanding, in this rejoice not.] Joy is the opening and dilatation of the heart upon the receiving of some present good thing; as sorrow is the coarctation, the shutting or locking up of the heart, upon the pressure of some present evil. Rejoice not, that is, let not your hearts open too much in receiving this object. The negation is not absolute, but only comparative; so it is expounded in the next clause, Rejoice not, but rather. He doth not forbid, but qualify and moderate their joy.  
That the spirits are made subject to you] Angels are spirits, and they are either good or bad. That these spirits were bad Angels, we have warrant at the 17 verse, The Devils are subject unto us. These were once good Angels, Now they are fallen; and by their fall they have lost their condition, but not their constitution; their honour, but not their nature, they are spirits still. The spirits are made subject to you.  
Subjection is twofold: Either compulsory, or voluntary. The subjection here meant, is a compulsive subjection: They are not subject to you as the Saints are to Christ, by a professed subjection of their wills, but they are subject (as a slave to his Lord) whether they will or no, by an imposed subjection. Good Angels faithfully serve the Saints; and evil Angels are made subject to them. The former are ministering spirits, sent out for the● good of those who are the heirs of salvation: The later are kept by the power of Christ, and the ministry of his servants, from doing hurt to the heirs of salvation. To be enabled for this is a great privilege, yet the Disciples must not rejoice greatly in this: In what then? Christ shows them a better and a nobler object of joy; But rather rejoice that your names are written in Heaven.  
There are no literal records in the Court of Heaven, there is no pen or ink, no paper or parchment there▪ To be written in Heaven is only this, to be elected unto eternal life, and adopted sons of God, to an inheritance among the Saints in light. Moses of old spoke this language, Exod. 3●. 23. Blot me out of thy book which thou hast written. David, in allusion to this, phrases a prayer against his enemies; Let them be blotted out of the book of the living, and not be written among the righteous, Psal. 69. 28. And Christ promises the Sardian victor, That he will not blot his name out of the book of life, Rev. 3. 5.  
God is said to have two books in Heaven. First, He hath a book of those things which we have done, or the book of conscience, Rev. 20. 12. I saw the dead, small and great stand before God: and the books were opened, and the dead were judged out of those things which were written in the books according to their works. Secondly, He hath a book of what himself hath done, or the book of election, called often in Scripture the book of life, Phil. 4. 3 Rev. 13. 8. c. ●7. 8. c. 20. 15. c. 21. 27. c. 22. 19  
Further, God may be said to have in Heaven a black book, wherein every word is a blot, a blot fallen from the lives of wicked men here upon the earth. And he hath (as I may so speak) a white book, a book written with the fair letters of all the holy acts which his Saints have done upon the earth.  
Again, God hath a book of death, wherein all the names of reprobates are written, with the gall and wormwood of his everlasting wrath: And he hath a book of life in Heaven, written with the golden rays and beams of his own eternal love. Our being written in this book of life, is the matter of that exceeding joy, to which Christ calls his Disciples in the text; But rather rejoice in this, that your names are written in Heaven.  
The words thus opened, yield plenty of seasonable and profitable instructions. First this. Evil spirits are subject to the power of Christ working in his Saints and servants. The Devil is subject not only to the immediate and personal power of Christ, but to his mediate and ministerial power. The subduing of the Devil was not a business confined to that age wherein Christ sojourned on earth such victories are obtained every day. Such conquests as the Disciples obtained are very rare; And I intent not a discourse about the possession, or dissposession of evil spirits: but there is an ordinary way of subduing the power of the Devil, in the ministration of the Gospel. The Gospel is the ministration of the holy Spirit, and therefore it must needs be victory over the evil spirit. Thus the unclean spirit is made to dislodge. The Devil is seldom permitted to possess the body of any man; but he possesses the souls of all wicked men. And though the Devil be cast out of the souls of all believers, yet he never ceases to oppose their souls. Every time a sinner is converted, an evil spirit is subdued; and every time a temptation is resisted by the Saints, an evil spirit is foiled. The Devil is a great prince, and he hath more than half the world his subjects; Many millions, and among them many Kings of the earth do him homage, and stoop to his commands. But how great soever he is, and how many soever follow him, yet he is made to stoop to the least of the Saints: That roaring Lion couches to them, and they tread upon this serpent. The God of peace bruises Satan under their feet, Rom. 16. 20. Besides, as evil spirits are subdued, which work in, or against the souls of men; So evil spirits are kept from hurting and afflicting the bodies and outward estates of men. For as good Angels incamp about the godly to guard and protect them: so evil Angels incamp against the godly to annoy and vex them▪ If the power of Christ, to this day, did not master and subdue the power of those evil spirits, they would make strange confusions in the world quickly.  
The Devils are under a twofold chain; First, under a chain of justice: So the Apostle jude at the sixth verse of his Epistle, They are reserved in everlasting chains, (they can never wear them out, or file them off) under darkness to the judgement of the great day. Secondly, they are under a chain of providence, God lets them go abroad, but never without this chain; He gives them scope, and checks them as himself pleases. Wicked men are led captive by Satan at his will, 2 Tim. 2. 26. and Satan is led captive at the will of Jesus Christ. He cannot act either by himself or by his instruments, but as permitted; and if Christ oppose, both his power and the power of his instruments is stopped and broken. john the Apocalypt (Rev. 20. 1, 2.) Saw an Angel (Christ) come down from Heaven, having the key of the bottomless pit, and a great chain in his hand, and he laid hold on the dragon that old Serpent, which is the Devil and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled▪ and after that he must be loosed for a little season. Opinions and dispute● are very various, about the precise time of Satan's binding and losing; But we may hence conclude an illustrious proof for this point in general, That Satan is subject to the power of Christ. He binds him from deceiving the nations, and he can bind him from troubling either persons or nations.  
This magnifies the power of Christ, he makes evil spirits subject. This is a conquest beyond all those of the Roman Consuls or Caesars; there was never any of them that brought the Devil home in chains. Evil spirits were never dragged at their chariots of triumph. Those conquerors were themselves captives to these spirits. And while they procured liberty for the commonwealth, they themselves were the servants of corruption, and slaves to Satan; for of whom (or by what) any may is overcome, of the same is he brought in bondage, 2 Pet. 2. 19  
Secondly, This may encourage us in the greatest difficulties. If spirits are subject to the power of Christ acted in the Saints; then, what is there in the world but may be subjected by this power, There is no power greater than the power of spirits. One spirit destroyed a mighty army in one night, 2 King. 19 35. Can flesh and blood, can gates of brass and walls of stone stand out, when spirits themselves must yield? Every creature hath its strength in its spirits; There are corporal spirits, as well as spiritual spirits. There are spirits of the body, produced out of the matter, being the finer, purer and more sublimate parts of it: spirits animal in the brain, vital in the heart, and natural in the liver, these are the strength of our bodies. And there are spirits in things without life, These spirits are their strength also; the spirit of wine is the strength of the wine, so of any other liquor. Spirits extracted are the strength of any substance contracted into a narrow room. There is a spirit of a spirit. The spirit of the mind, Ephes. 4. 23. Be renewed in the spirit of your mind; This spirit of the mind is the strength of the mind. To spend spirits is to spend strength, and to get spirits is to get strength, both of body and mind. When the Prophet would show that the horses of the Egyptians were weak, he saith, Their horses are flesh and not spirit, (Isa. 31. 3.) and the Apostle to show how strong. Devils are, Ephes. 6. 12. saith, We wrestle not against (gross things) flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Spiritual wickedness is wicked spirits: and because they are spirits, therefore they are powers. In evil spirits there is power, much more in good spirits, and most of all in the best spirit the Holy Ghost ye shall receive power, after the Holy Ghost is come upon you, Act. 1. 8. wheresoever spirit is, there is power. The spirit of a man is of such strength that it is able to bear his infirmity; our infirmities are our heaviest part. Nothing calls for more strength than the bearing of our own infirmities, or the infirmities of other men. Yet while a man can hold up his spirit and maintain that, he may bear (and rejoice in) the heaviest burden of his own outward infirmities. A strong spirit strengthens the weakest, and a weak spirit weakens the strongest body or mind.  
The sum of all is this, spirits are strong, and evil spirits are stronger than all flesh, yet these are subject to the power of Christ; then never fear flesh and blood, fire and sword, when you hear spirits must submit. When Christ would assure the Church that it should stand against all opposition, he promises the gates of hell shall not prevail against it, Matth 16. 18. that is, the power of evil spirits shall not; and if the gates of hell cannot, surely gates of earth shall never prevail. We may be confident if spirits cannot, flesh and blood shall not do us any hurt, while Christ is with us. This leads us to the second Observation.  
It is matter of joy to bring spirits, evil spirits into subjection. The Disciples passion was not without reason, when they rejoiced to see spirits stoop: it is no small privilege to make evil spirits stoop, whether they be evil spirits tempting and troubling without, or moving within us.  
It is matter of joy to subdue any real enemy, but chief those, First, who are most for number: Secondly those, who are mightiest in strength; Thirdly those, who are highest in place; Fourthly those, who are subtlest in projecting; Fifthly those, who are most malicious, and bloody in executing. All these meet in evil spirits. They are many, mighty, high, subtle▪ and malicious. The Devil is a legion by name, a Prince by his place; A Goliath, an Achit●phel, A Doeg, all joined in one.  
It is a glorious victory to overcome a temptation to sin. Every time we do so, we overcome a Devil: The Apostle James encourages us, Resist the Devil, and he will flee from you: that is, he will be subject to you. You drive away the Devil every time you stand it out in a temptation and stand fast.  
It is a great victory to overcome the sinful corruptions that are in our own hearts; To overcome passion and corruption within, is like the overcoming of a temptation from without: The evil spirit is vanquished in both. The Sadduces denied all spirits (Act. 23. 8.) and others have affirmed, that good and evil spirits are only good or evil motions within us. I abominate the error, and yet there is a truth somewhat like it. Good or evil motions within us, are (in a sense) good or evil spirits; For as that which is borne of the good spirit is spirit (Joh. 3.) So that which is borne of the evil spirit is spirit too. Every evil motion in us is borne of the Devil; who though he be not the immediate parent of all such motions, yet he was the immediate parent of that corruption from whence such motions are derived. So that though these sinful passions are not those spirits; yet they have the strength and life of evil spirits in them. Hence Solomon puts the glory of a conquest over them, beyond the glory of earthly conquests; Pro. 16. 32. He that is slow to anger, is better than the mighty; and he that ruleth his spirit, (that is, who overcomes his sinful spirit, and makes it subject to him) is better than he that taketh a City. We are called to bless God for taking a City this day: if we overcome ourselves, and rule our own spirits, this is a more honourable conquest, then that we bless God for this day, the taking of a City, He that ruleth his spirit, is better than he that taketh a City. I beseech you, saith the Apostle Peter, 1 Ephes. 2. 11. As pilgrims and strangers abstain from fleshly lusts, which war against the soul. Fleshly lusts are spiritual enemies; Abstaining from these, is victory over these; we kill them by fleeing from them. This is the greatest war, and the issues of it are of greatest consequence. It is more noble to subdue lusts within us, than Armies without us; And it is more advantage to us to conquer lusts then to conquer the world. Better be a Paul, than an Alexander.  
Further, It is matter of great joy when the evil spirits of men are overcome; This is the hardest part of our war with men, and the best. Battles are but half won when only the bodies of men are won; then it is a thorough victory when we are victors over their spirits. The counsel which that Indian Gymno-sophist Calanus 
Plutarch.  gave Alexander about managing of his war, was this; Get into the heart of your enemy's Country, which he taught him by the embleam of a great Oxhide spread upon the ground: He advised Alexander to get into the heart of the Enemy's Country. My humble advice to you, Right Honourable, is, to get into the heart of your Enemies; While nothing is conquered but the bodies of men and Cities, you are but upon the borders of victory.  
There is a double conquest over spirits, one is the chaining of spirits: the other, is the changing of spirits: this later is a blessed conquest, not only to those who conquer, but to those who are overcome. The Parliament hath cause this day to bless God for subjecting evil spirits to them; but I may say, (without a figure or the least strain to truth) most of those spirits are subject to them but as the Devils were subject to the Disciples; 'tis but a forced and a constrained subjection, a chain is put upon their spirits, their spirits are not changed: they are subject, because they cannot longer prevail and have their wills. We have cause (I say) to bless God for this. The Prophet foretelleth what subjection shall be made at last to the Church, (Isa. 60. 14) The sons also of them that afflicted thee, shall come bending unto thee, and all that despised thee, shall bow themselves down at the soles of thy feet, etc. It is a mercy when men are made to bow; but it will be our glory, when all shall willingly bow to the throne of truth and holiness, to the Sceptre of judgement and righteousness. It is well for us when fire and sword makes enemies submit; but it will be best with all, when repentance and sorrow for sin, when honesty and grace makes men submit. When men submit from a change of their principles, not from a change only of providences: from a change wrought in their hearts, not from a change wrought in their states. God hath fulfilled that prayer of the Psalmist, (Psal. 68 30.) in our days. He hath rebuked the company of Spear-men, or (as the letter of the Hebrew gives it) the beasts of the reeds, of which spears were anciently made, and to which they are (in fashion) like. These beasts of the reeds God hath rebuked, as also the multitude of the Bulls (boisterous, men) and the calves of the people (simple men) till many of them have submitted themselves with pieces of silver (to make their compositions and hath scattered the people who delighted in war ● that is, such as would not submit. This the Lord hath done already.  
Now let this be a word to you, Right Honourable, who are so highly interested in the public affairs, let your design be especially to make spirits subject to you by a willing subjection. Endeavour that in the day of your power as it is in the day of Christ's power (Psal. 110.) the people may be not only subject, but willing; That their subjection to the Parliament may be (in its sphere) like that of the Corinthians to the Gospel, (2 Cor. 9 13.) a professed subjection, not a forced subjection. The greatest part of your war is with the spirits of men; it is said of Saul, (1 Sam 16. 14.) That the spirit of the Lord departed from him, and an evil spirit from the Lord troubled him, that evil spirit was it which increased his envy, and continued the war against David. The Pharisees said of Christ, (Joh. 10. 20. He hath a Devil, and is mad: every man (as the learned Mr Mede observeth in one of his Diatribes) was thought to have a Devil in those times, who did things furiously and madly. Many such furious ones are amongst us, of whom we may well say, they have a Devil, for they are mad; they would never run such mad courses, did not an evil spirit enrage and hurry them.  
I might describe many of these evil spirits; I will name a few.  
First, the evil spirits of pride and contention. These are the cause of wars and troubles in all nations. Because of pride cometh contention. Natural spirits do not generate, but these spirits do. The spirit of pride procreates the spirit of contention. Were we more humble, we might he more quiet; and the reason why so few have their desires, is, because so many resolve to have their wills.  
Secondly, the evil spirits of envy and malice. Many are sick of other men's health, and poor with other men's riches, and disappointed by their neighbour's success: impotent envy thus rotting the bones, breeds rancorous malice in the heart, and both break out to the danger of the whole body. Can we bear the good of others, it would be better for ourselves.  
Thirdly, the evil spirits of error and falsehood unquiet our times. What a calmness would follow if these were cast out of every heart. A spirit of error deserves every man's abhorrence: though a person erring may challenge our patience. This spirit of error is extreme bad: but a spirit of falsehood is fare worse. All agree, they may be somewhat borne with, who err conscientiously, (which is very possible) But they are insufferable, who act unconscionably, which is very usual.  
Fourthly, the evil spirits of jealousy and self-love. I put these together, because ungrounded jealousy of others is commonly accompanied with inordinate love of ourselves.  
The spirit of jealousy (so it is called) Numb. 5. 14. is the disturber of Kingdoms as well as of families. And self-love is set in the head of that black Army, which is prophesied to make perilous times in the last days, 2 Tim. 3. 1, 2.  
Above all, there is an evil spirit which I may call the Beelzebub of this generation, or the Prince of Devils, that is a spirit of division. This works in all places almost in all hearts. Division seems to be the great design against us; That while we act simply, we may be universally overcome. This spirit is grown so cunning, that it can work distances by a motion, or an endeavour for union. While many are ready to say and pray, Let us not divide, though we cannot agree; yet are most ready to divide upon every disagreement. And while it is almost in every man's mouth, Let us be one in affection, though we cannot be one in opinion, yet every man almost acts, as if neither one earth nor one heaven could hold those who hold not one opinion.  
These spirits and such as these are the troublers of our peace: and unless these spirits are changed, or at least chained all flesh is in danger to perish among us. The chaining of them may make our times peaceable; but the change of them will make our times glorious. How happy should we be, if a spirit of humility and meekness, of charity and brotherly kindness; of truth and uprightness, of self-denial and ardent desires of maintaining the unity of the spirit in the bond of peace, possessed all our hearts?  
Right Honourable, if once you had received letters of credit and good assurance, that evil spirits were foiled, and had received a blow, either in the east or west, north or south, and that a better spirit were acting in this Nation, you would have cause to keep such a day of Thanksgiving and praise to God, as you never kept to this day. Till a conquest be gained over the spirits of men, our conquests over men will not give us rest. And though I would not lessen the mercies of God, especially at this time when we come to bless him for so great a mercy, as we this day commemorate: yet I say, what heart almost can we have to bless God, or be enlarged in his Praises for subduing bodies, Towns and Cities, while legions of evil spirits in camp in so many places, and quarter in so many hearts. A conquest over spirits, is the glory of all our other conquests.  
Therefore (Right Honourable) I say it again, let the stress of your counsels and designs be laid against these spirits. The sword may work an unwilling subjection; God only can work a subjection of the will. Yet two things done by men, by men (as your Selves are) in Dignity and Authority, will contribute much towards this subjection. First, justice done, and done impartially, for, and upon all. Secondly, countenance and encouragement given to all that are good, and do good. When spirits are overcome upon these terms, I know not who shall have greater cause to rejoice, they who are subject, or they who have made them so.  
But though this would be matter of great joy, yet this must not be either the total or the chief matter of our rejoicing. The next words of the Text lead us to this modification of our joy.  
Notwithstanding in this rejoice not, but rather rejoice that your names are written in Heaven.  
The connexion tells us, we are very apt to overact outward comforts, and overjoy our worldly joy. The whole world is too narrow for the heart of man; Our joys may quickly exceed it, and we be more taken with it, than it is worth. Christ saw his Disciples in danger of taking in too much of the world. The creature gets quickly into our hearts, and our hearts may quickly get beyond the creature. Only God is an object which we cannot overjoy, or stretch our affections too far towards. It is seldom that we can rejoice at all (we can never rejoice enough while we are in the flesh) in spiritual mercies, and it is seldom but we rejoice too much in temporal. The world is so much of kin to us, and is so like us: worldly comforts suit us so well, and are so near us that while we deal about them, we need a bridle, not a spur.  
It is one of the greatest privileges which we wait for in Heaven, that our affections may be ever kept in a due temper. There we shall love and rejoice in nothing but God, or for God. And as we cannot love and rejoice in God too much, so there we shall not love or rejoice in him too little. But while we converse with creatures, we are apt to feed too hearty upon them, and to drink larger draughts of the wine of their consolation then becomes us. The way to lessen earthly joy, is to stir up heavenly. As when love is divided upon many objects of the same worth, it cannot run so strongly to any one: so much more, when it is carried to a more worthy object, will it abate towards those which are less worthy. The Text is clear for it, teaching us;  
That our receipts of temporal and outward mercies, should be but as an occasion to raise our hearts higher in rejoicing for spiritual and eternal mercies.  
Notwithstanding rejoice not in this, that spirits are subject to you, but rather rejoice, etc.  
All creatures and comforts on earth, should be but as foils to set off the glory of Heaven. How good is grace and glory, if there be so much good in nature? It was Christ's art to do thus, when he came to the well, Joh. 4. and was thirsty, he riseth from that water and the thirst he had to it, to tell the woman of another water, which if she could once drink, she should never thirst. And Joh. 6. 27. when he saw his followers so hungry after loaves of bread, which is perishing meat, He took an occasion to exhort them to labour for the meat that perisheth not, but endures to everlasting life. It is safest for us (as well as our duty) to bestow the strength of our sorrows upon our sins, and the strength of our joys upon Christ.  
There is a double ground or reason, why we should thus in our receipts of temporal mercies, get our hearts off, or get our hearts above them.  
First, spiritual mercies are the best mercies. They are best in their nature, and they are best in their enjoyment; they are lasting mercies. The joy of the hypocrite, all his joy is but for a moment: and the worldly joy of the sincere is but for a moment. That cannot last long whose bottom and foundation cannot last long; the world passeth away, and the fashion of it; therefore the joy that ariseth out of the world and the goodly fashions of it, must needs pass away too. When one of the Ancients stood by Caesar's tomb, who had the honour (while he lived) of so many victories and triumphs; he cries out, O Caesar, where is now thy magnificence? where are thy Armies? where are thy Trophies? where are the Towns and Cities which thou hast overcome? They are all past away. We may say as much of all our victories and deliverances, of beating the enemy in the field, of beating him out of strong holds; in a few years what will become of all these things, and of the worldly issues of them? Time will eat ou● the remembrance of this glory. Solomon doth not so much question, as chide, (Prov. 23. 5.) wilt thou set thine heart upon that which is not? Can a man be in danger of setting his heart upon that, which hath not a being? Creatures have so little being, that they are said to have no being, and so have all creature-comforts: wilt thou set thine heart upon that which is not? How long will the comfort of conquests and victories last, that we should rejoice only, or much in them?  
Secondly, if we confine our joys to these, we are in a double danger. In a danger, First of growing proud of, and confident upon our victories; nothing keeps the heart low but joy in the highest things. joy in low things makes the heart sinfully) high, and joy in high things makes the heart (graciously low. That's the reason why the men of the world boast themselves in their riches, honours, etc. the reason I say, why they grow proud of these things, is because they have nothing else to rejoice in.  
Secondly by joying much in the creature, we are in danger to surfeit upon the creature, or to grow wanton with it. When the mind is steeped in our senses, we can hardly get the taste off again. We follow the world so much, because it gives us so little: we are uncessant in pursuing earthly contents, because we still hope for more, and are unsatisfied with what we have. But when the heart once tastes of spiritual dainties, it finds satisfaction; and being satisfied, desires to taste them still: fullness and hunger, satisfaction and appetite being perpetually interchangeable. The taste of heavenly things is so high and quick, that all besides tastes flat and dreggish. No man (saith Christ) desireth new wine, having drunk the old, for he saith the old is better. Earthly comforts will not hold so fair a proportion to heavenly, as new wine doth to old. They differ not in degree only, but in kind. The creature hath always an unsatisfyingnesse in it, and at the last it will have a bitterness. Prov. 25. 27. To eat much honey is not good, (if a man eat honey long or often, it will not be honey to him) so for men to search their own glory is not glory, thus we translate it; but the text is well rendered, and closer to the Original thus, To multiply to eat honey, or to eat much honey is not good, but the last of glory is glory. The Saints shall feed to eternity upon glory, and that will be always glory: but honey, the best of worldly comforts will be gall, if you feed much upon them. Therefore correct your appetites after the creature; make your joy in worldly things an occasion and a step to spiritual; doing so, three effects will flow from such joy.  
First, such joys will make us very holy. Joy in worldly things alone, leaves us as worldly as it finds us: but if we mix it with spiritual, holiness will mingle with our spirits. The Lord promises to give his people beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, (Isa. 61. 3.) here is the Lords joy: we have the effect of this in the next words: That they may be called, trees of righteousness, the planting of the Lord, that he may be glorified. If we rejoice in the Lord, we shall rejoice to the glory of the Lord; Trees of righteousness have their fruit in holiness. It is a sad thing to see what fruit the joy of most brings forth, intemperance, drunkenness, sensuality, security, injustice, fruits of unrighteousness all.  
Secondly, joy thus tempered makes us strong to serve the Lord; joy in the Lord carries us to the Lord, Neh. 8. 10.) The joy of the Lord is our strength. Joy in the world weakens and flats our spirits: joy in the Lord, strengthens as well as purifies, and makes us at once holy and active.  
Thirdly, Such joy makes us more than strong, exceeding zealous for the Lord. After the people in Hezekiahs' time had feasted seven days, the story saith (2 Chron. 30. 23.) The whole assembly took counsel to keep other seven days, and they kept other seven days with gladness. Here were seven and seven days of feasting: it seems they loved feasting well; but the effect assures us, they did more than eat, drink and make merry at their feast. Their joy and gladness, was not in corn, and wine and good cheer: No, it was joy in the Lord, and in his goodness; for they presently act like those that had rejoiced in the Lord. Many in one day's feast lose the memory of the Lord, and of their own duty: but these in fourteendayes feasting forgot neither. The first verse of the next chapped. is clear for it; Now when all this was finished, (a feast of fourteen day's continuance) what did they then? some might think them furnished for any kind of wickedness: That they had eat and drunk out, not only their graces, but their wits, that now they were fit only to throw the house out at the windows (as we say) no, they threw sin out at the windows, so saith the story, for when all this was finished, all Israel that were present, went out to the Cities of Judah, and broke the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all, etc. They made a perfect work of casting out whatsoever was displeasing unto God. Had they only taken pleasure in creatures, they had never done what was so pleasing unto God. Every thing we rejoice most in, we are most zealous for. We should rejoice more in the God of our mercies, then in the mercies of God; and while we do so, we shall also rejoice more in our duties, then in our mercies.  
We are this day called to rejoice in an outward mercy, the reducing of a strong City. In this victory spirits are made subject: in overcoming evil men, we overcome evil spirits. I delight not to be a censurer at any time, lest of all at this; yet we know what a strain, what a generation of men these were. If evil spirits have been made subject in any part of the Kingdom, some were in this. That place is dispossessed of many untoward spirits who possessed it long, and cast much of it into the fire: These are now cast out by sword and fire; But chief by those better weapons of prayer and fasting. Christ said of the Pharisees, You are of your father the Devil, (Joh. 8. 44.) And Polycarp in the Church story, called Martion, the firstborn of the Devil. All ungodly men are of the same line and race. There is very little difference between the Devil and a wicked man, but flesh and bones; Hence in common speech we call very wicked men Devils incarnate; I may say (without breach of charity) Devils incarnate are made subject at this day, and their subjection is the subject of this days rejoicing.  
Notwithstanding in this rejoice not, that these spirits are subject to you; rejoice not much in this. Christ (Mat. 7. 23.) speaks of some who had the power and privilege, to make Devils in kind subject to them, many (saith he) shall come to me in that day, and say, Lord, Lord, we have prophesied in thy name, and in thy name we have cast out Devils, and we have done many wonderful works; yet these wonder-workers had little cause to rejoice. It is possible for a man not only to subdue the evil spirits of men, but to subdue evil spirits themselves, (take them in their natural notion) and yet to have no cause of rejoicing; I am sure they had not; because while they had power over Devils, themselves were under the power of the Devil. The Devils were subject to them, yet they were the Devils servants. Christ discards them under that relation, ver. 24. Depart from me, ye that work iniquity; and whose work is that? I know none who put men to that employment, or drudgery rather, but only Satan, his service is the work of iniquity; some may cast out Devils who take in the work of the Devil. Hence, they who have cast out Devils, may be cast to the Devil. Had we this power to cast out Devils in kind, our joy would quickly overjoy it, unless we have learned to out-joy it. To further which design upon these worldly joys, I would speak a few words.  
First, to those who have more to rejoice in then victories over men and cities. Secondly, to those who, upon a true account, have no more to rejoice in.  
To the former my motion is. Make the mercies of this day an occasion to act your joy upon eternal mercies. It is possible for a godly man to suffer the stream of his joy to run more than is meet in a worldly channel. The best have reason enough to be jealous over their own hearts.  
You are called to rejoice, and I am not a forbidder, I would be a helper of your joy. Joy is comely, and the garments of praise in fashion this day. Therefore say to your souls, Let us rejoice, and let all that is within us bless the holy name of God for the great things he hath done for us; when you have done this, speak again to your souls in the language of the text; O our souls, rejoice in better things than these, Let us rejoice that our names are written in Heaven. Drink not too large draughts of those worldly comforts, go to that which is better and richer wine, take your fill in the consolations of God.  
To quicken this, I might show you many most desirable objects. I will only hint a few: rejoice that Jesus Christ hath made a perfect conquest for you over spiritual enemies, rejoice that Christ hath spoiled principalities and powers, and dragged the Devil at his chariot of triumph, when he ascended up to heaven: rejoice that Christ hath overcome death and subdued the grave: rejoice that Christ died to free you from death, and hath brought life and immortality to light through the Gospel: rejoice that Christ hath strengthened you to withstand temptations, and given you power to conquer passion: rejoice that Christ by accomplishing the work of redemption, hath purchased the pardon of sin, peace with God, and an inheritance which fadeth not away; rejoice that he hath provided a City for you, which no Armies shall lay siege unto, or shoot an arrow against: rejoice that he hath provided an estate for you that shall never be spent, and a Kingdom which shall never be shaken. When you hear men are made subject to men, rejoice that Christ hath made you subject to himself: when you hear strong holds are taken, rejoice that the strong holds of sin are battered down and taken: that there is not an evil imagination in you, but if it stir, you have a weapon in readiness, to revenge that disobedience. When you hear how they who have fought against Christ are brought low, rejoice that you are not fight against Christ, that you are not trampling his precious blood under your feet, that you delight not in that, by which the holy spirit is grieved. Let lose your affections upon these better, higher and more noble objects: rejoice here as much as you can. It is altogether below the state of a Saint to rejoice only in things that are below.  
Secondly, I would offer a word to those who have none of these mercies to rejoice in, who have nothing but a world to rejoice in. Poor souls! what do you rejoicing? what do you keeping days of thanksgiving for victories obtained against men and Cities? can you rejoice on these terms? can you rejoice in hopes of peace upon earth, when war is proclaimed against you in Heaven? Can you rejoice that Cities are subdued, when your hearts are unsubdued? Can you give thanks this day that the City of Chester is taken in, after five or six Month's siege, when as your own hearts have stood out seven and seven year's siege against the continual batteries of the Word? Can you rejoice that strong holds are demolished, when you fortify and garrison strong holds with legions of lusts, with covetousness, pride, self-love, etc. When you victual them, and lay in provision, to make them hold out as long as you live against Jesus Christ, Can you rejoice? Rather go home and weep over these mercies; weep over victories and successes. Let your laughter be turned into mourning, and your song of joy into a lamentation. Leave joy to others. Will you keep a day of rejoicing, who are likely to mourn and weep for ever? rest not in restless things, live not in an estate wherein you are unfit to die. All the world is not worth the rejoicing in, unless ye have somewhat else to rejoice in. God forbidden (saith the Apostle, Gal 6. 14.) That I should rejoice in any thing, save in the cross of our Lord Jesus Christ. If you have not Christ to rejoice in, God forbids all your other joys: and your sorrows will be the more bitter to you hereafter, by how much your joys have been now more sweet. Weep, (if any such now offer at this duty) weep proud hearts, covetous hearts, envious spirits, etc. weep till you bring Christ the spoil of your lusts, till you show him the ruins of your corruptions: weep till you bring him broken hearts, till you bring him wills stooping to his word, and spirits made subject to his spirit: weep till you find such matter of joy as the text speaks of, an evidence that your names are written in heaven.  
But rather rejoice that your names are written in Heaven.  
The names of the Saints are written in Heaven.  
If so, Then, first they are safe, their estate is settled, their names are taken into the list of blessedness.  
2. They are honourable. A man under disgrace hath his name written in the dust: but to have a name enroled in Heaven, is an expression of the highest honour.  
3. They shall be had in everlasting remembrance, nothing shall be able to obliterate or raze out a name that is written in Heaven. Eusebius reports of Herod, that he burned all the genealogies of the Jews, that himself might be mistaken for a Jew. But no Herod, with his power and pride, shall ever burn or deface the roll of election: Names written in that shall not be blotted out: The land of forgetfulness lies all on this side heaven.  
Is not this a ground of great joy, and strong consolation to the Saints? Possibly their names are blotted here upon the earth, but there is no blot upon them in heaven. God doth not delight to take notice of the failings and miscarriages of his servants, much less will he deface their names, when they miscarry. In Scripture, some miscarriages of the Saints are recorded (which in themselves are blots) but the end why they are recorded is for our warning, not for their shame: which yet is the intendment of most on earth, who industriously writ books of the Saints ● ratas, whether in opinion or in practice. It it very dangerous to blot names which are written in heaven. Christ would not have any sin flattered in any man, but, Christ would not have all sins discovered in all men; therefore he hath provided a covering, not that which is the ordinary covering, self-flattery, or the flattery of others. The covering he hath provided is, charity, charity covereth a multitude of sins, (1 Pet. 4. 8.) Surely their charity is very narrow, or if it be not narrow, I wonder what use they put it to, who will hardly cover one infirmity of an offending brother. Yea, some are so greedy after offences, that though they are covered, yet they uncover them, and are so far from casting a garment over what appears, that they pull off the very seals of secrecy to make all appear.  
It doth not become men to do so, much less Saints. But as to suffer these blots is the patience of the Saints on earth, so it is their joy to hear that there are no blots upon their names in heaven. Be of good comfortt, though men blot, God will not. For as he speaks to Moses; desiring not a blot upon his name, but the blotting out of his name, Exod. 32. 32. Blot me, I pray thee, out of thy book which thou hast written. Blot thee, Moses, saith God? No, I will never blot thee, I will put no blots upon such names as thine; much less blot such names out. There was a failing in that speech of Moses, and some interpret that desire of his to be his blot: yet God doth not put it as a blot upon Moses, but saith, Whosoever hath sinned against me, him will I blot out of my book. God is so far from desiring to blot the names of his people, that he will not blot them, though they themselves should desire it. He will neither blot them out of his book; nor blot them in his book; He will do neither, he keeps the names of his Saints fair written for ever.  
Then (which is the last point) It is matter of great joy to have our names written in Heaven. This is a privilege worth the having, To be in God's books. here's honour indeed, To be of the Church of the firstborn, whose names are written in Heaven, Heb. 12. 23. They who have their names written highest in the earth, should be most desirous to have their names written thus high. They that are honourable and great, they that are men of name in the world, as the giants are entitled, (Gen. 6. 4. at that time there were men of name, men of renown) such should be most ambitious of being men of name above.  
My Lords, your names are written very high here below. And it is my prayer that your names may be written higher, that even your earthly honours and dignities may increase, and that your Fame may be as an ointment poured out, perfuming not only this Kingdom, but the world, with your just and heroical actions. Yet let it not suffice You (such ambition is a virtue) I say let it not satisfy You, who have so great a name upon the earth, to have a name upon the earth; I would not have it content the meanest man upon earth, much less should it content your Lordships who have Great estates, Great dignities, Great titles, Great families, Great Ancestors, Great spirits, to have names narrowed up to this earth, this little molehill of earth. It is a duty for the greatest persons, (if God call them to it) to be contented with a little of the earth: but it is a sin for the meanest person to be content with all the earth.  
Luther spoke himself a Protestant indeed, while he protested, I will never be satisfied with the creature. The great world is not big enough for the epitome of it, The little world.  
My Lords, there are not very many names (if we speak comparatively) written in heaven at all; the roll is not large which contains those inscriptions. And the Scripture speaks of the Noble and Honourable (which it doth but of one sort of men more) with a diminution, (1 Cor. 1. 26.) Not many wise men after the flesh, not many mighty, not many noble are called. There are not very many in all called, and of those there are not many mighty, nor many noble; This should not be a discouragement, but a spur to your Honours. Do not think that this Scripture necessitates any of You to be left out: many will not be called, though all your Lordships be. There are Nobles enough in the world, in whom this text will be verified and made good, though it be not in any of your Honourable number. Let it fill all your hearts with holy jealousies concerning yourselves, not with despondencies, much less despairs concerning any of yourselves.  
When Christ said to his twelve Disciples, One of you shall betray me, it put them all upon this suspicion, who it should be, and one said, Master, is it I? another, Master, is it I? When the Holy Ghost in this Scripture saith, Not many noble are called, it should put all that are Noble upon this Inquisition, Lord, am I called? Lord, am I? Is my name written in Heaven? is mine?  
It may be asked: but with what spectacles shall we read at such a distance? How shall we discern whether our names are written in heaven or no?  
I intent not to enter upon a discourse of signs and tokens; but as the Apostle answers them, (Rom. 10. 6.) who were making Queries about Christ, Say not in thine heart, Who shall ascend up to heaven? they made great difficulties, how to get near Christ, how to know him: say not in thine heart (saith he) have not these reasonings, Who shall ascend up to heaven? With what ladders shall we scale the clouds? or with what wings shall we soar up thither? Trouble not thyself (saith the Apostle) with these thoughts, thou shalt not be put to so long a journey, for the word is nigh thee, even in thy mouth, and in thy heart the word of faith which we preach. I say likewise to these Quaerists, Say not in your hearts, who shall ascend up to heaven to see, whether his name be written there, or how shall we send a messenger thither to search the records? You may save that journey, the word is near you, the word is before you, even the word of faith and of obedience which we preach.  
If the name of God be written in your hearts, your names are written in Heaven.  
If you in your actions daily write out a copy of this book, assure yourselves the hand of God hath written you in his book. The lives of the Saints should be a continued copying out of the book of God. He that writes out the book of God in his life, may rest assured his name is written in the book of life.  
FINIS.