MILES CHRISTIANUS, A SERMON Preached to the ARTILLERY-COMPANY. October 16. 1673. AT St. Michael's in Cornhill. By Charles Mason. D. D. printer's or publisher's device LONDON, Printed for Benjamin took Bookseller, at the Ship in St. Paul's Churchyard. MDCLXXIII. To my most Honoured Friends. Sr. John Robinson Knight and Baroronet, Lieutenant of his Majesty's Tower of London, Alderman and Precedent of the Artillery Company. Sr. Joseph Sheldon Knight and Alderman, Vicepresident. Sr. Thomas Player Knight, Leader. Colonel John Mews, Treasurer. Stewards. Major Nathaniel Brooks. Captain John Cairie. Major Henry Steed. Captain John Eton. Cap. Edward Beeker. Cap. Peter Rich. Cap. Richard Winche. Cap. Richard Kinsey. And to the whole Court of Assistants, Field Officers, Captains, and Gentlemen in that Famous and Hohourable Society. SIRS, I Am prevented in most excuses, for publishing this which I scarcely dare call a Sermon. I cannot plead special command nor yet importunity, it was but a modest Request, which had therefore the force of a Precept with me, because I am told that my Trumpet was not shrill enough to be heard by those at a distance, I wanted the new invention, or they an Otocousticon, however under your Protection I must plead the privilege of a Trumpeter to pass without molestation. Your obliged Servant Charles Mason. Nil aut in voluptate solidum aut in Virtute munitum, ubi timor infestat, Lord Bacon. Augm. Scientiarum. Lib. 6. Miles Christianus. A SERMON Preached to the Artillery-Company. Octob. 16. 1673. 2. Tim. 2.3. Thou therefore endure hardness as a good Soldier of Jesus Christ. OUr dearest Lord and Saviour, though Prince of that Peace, which he thought the best tidings at his birth, the best Salutation after his rising from the Grave, the best Legacy and farewell before his ascension, yet saith Matt. 10.34. I am not come to send peace but a sword. And the practice of most, is such, as if they were not a prediction of what would come to pass, but an express commission to take up arms in any cause, as if those to be entered into Christ his Service, were to be baptised with the waters of strife, or to receive Catalins Sacrament of blood, as if Christ had said to his Disciples, as Abner to his and Joabs' Soldiers, let the young men now arise and play before us. 2 Sam. 2. but indeed the chief valour Christ then exhorted Christians to, was practice, such as St. Paul incites his Lieutenant Timothy to, in the words of my Text. Thou therefore etc. As then the ancients before they joined battle, did make some observations from the heavens, so it will not be amiss to take up some signal notes by the way. 1. All the Advance the first Commanders in Christian warfare gave to those listed in Christ's Service, was (as to this life) a promise of persecution. And was ever any Army raised on such terms? This is that Invincible Argument for the truth of the Christian cause, that Impregnable fort which can neither be stormed, underminded, starved, nor betrayed. The Sinews of this war were not an earthly treasure, Heaven was their Magazine, Storehouse and Granary, like those who fought for Israel against Sisera, they took no gain of money, they fought from heaven. Judg. 5.19.20. 2. Note Christ and his Commanders put no duty on the meanest Soldiers under them, but what they themselves exemplified, not like Peter the Hermit in the holy war, which he had promoted (pretending a Commission from God) but when they were to join battle, with the Enemy, fell to the Rear, saying. Fall on you stout and Valiant men of might, For 'tis our parts to pray, and yours to fight. But rather as the brave Corvinus who comprehended the Sum of all Roman eloquence to Soldiers in two words; viz. Sequimini me follow me. Or Iphicrates the Grecian General, who being to march against an Enemy in an extreme cold night, that he might be a Precedent of hard-ship, threw off his upper garment, and went as thinly clad, as the meanest under his Command. Or Cato, when he was to conduct the broken forces of Pompey through the Scorched Sands of Lybia, invited his Soldiers to follow him into a place where Corn and Wine were never seen, into a dry wilderness encompassed with horror round about; because he would not deceive them with false hopes, or concealed fears. 3. Since our Christian State styled a warfare, (though Similitudes do rather illustrate then teach) yet, since there must be an agreement between the things compared at least in the main, less cannot he intimated then, 1, that in the Christian warfare Discipline is necessary, and as no Armies can subsist without it, so neither can the Church Militant. And as the ancient Romans prevailed more by strict observance of Martial rules, then either by their Valour or Justice of their cause. For the latter they pretended none but a dream, that Rome should be the head City of the whole world; so 'tis with Rome, Christian 'tis a dream of Supremacy confidently affirmed, and obeying the word of command, that carries on their work, and being kept under the same strictness of Discipline, which Severus the Emperor used in his Armies, which being encamped by Orchards and Vineyards touched not an Apple or Grape, as if they had not been men of the sword but of the gown, not Soliders, but Senators. Or Brutus who spared not his own Sons, though but Abetters in a conspiracy against the City. And Manlius Torquatus, whose severity is gone into a Proverb, who slew his Son for fight without command though Victorious. Strict Discipline and close order are like the Scales of the Leviaethan, or a Coat of mail not penetrable by an easy impression. 2. Though all who have given their names to Christ, are by profession his Soldiers, yet all are not equally concerned in point of honour. The word Thou Signalises Timothy, who was under St. Paul Governor of Ephesus, the prime Metropolis of Asia, yet he must endure hardness, and be Valiant for the truth, for 1. Fear in a Commander is very contagious, it may quickly infect an whole Army; shall such a man as I fly? said Nehemiah, had he given the word for it, it would have passed through the whole body as lightning. 2. They, who are most eminent in Christ his service, those the great Enemy soon Attachs, the most faithful and best resolved, he does not trouble himself with those who fight against Christ under his own banners, and drive on with the fury of Jehu, as if they would take Hell by Violence, but if he can conquer an eminent, worthy, a conspicuous Champion for Christ, for this he builds his Arches, erects his Trophies, and sings Victorta. Let this suffice for Survey of the outworks. I shall proceed in this Order. 1. Give you the definition of Valour by nature's light. 2. Show how 'tis improved by Christ his Discipline, from whence will flow a third 3. That there is much Valour required to be a true Christian, that a Coward cannot be an honest man, much less a good Soldier of Jesus Christ. Provided that what is spoken be applied to our Spiritual warfare. 1. The greatest Master of reason defines fortitude to be a mean between fear and confidence Arist. Eth lib 3. Cap 11. but then he seems to confine it too much, as if there were no Valour at Sea as well as at Land, and in suffering as well as actions. Again, we fear many things in which usually Valour is not exercised, as Infamy, which a true Valiant man fears more than death itself; for honour is his aim, nor will he for life forfeit the end of his calling. Nor is it any death that fortitude despises, but that which is usherd in by a most glorious and beautiful danger, which the ancient Blazoners of Valour set forth in Pallas armed with Helmet and Spear; and such a beauty as proclaimed her Divinity. But then this mettle must be attended by two. 1. Wisdom (of which Pallas was styled the Goddess) otherwise 'tis but the Valour of Jobs Horse, who laughs at the Rattling of the Spear, while his neck is clothed with Thunder, he paweth in the valley, and rejoiceth in his strength Job 39 and seems to be sensible of honour, but is only inspired by martial Music, to Act as an Enthusiast, he knows not what. Common eyes Judge of Valour as they do of fencers or Wrestlers, who if they come on Robustuously, and put forward with a great deal of Violence are Judged the braver men, when many times their own rudeness is the cause of their disgrace, and a slight touch of the Adversary gives all that boisterous force a shameful foil. But a true Son of honour observes all the circumstances that make an action great and glorious, therefore keeps the mean, neither declines danger when he is concerned, nor is he confident where no hope. He that fears not an evil that vastly exceeds all his powers to grapple with, that opposes himself to an Inundation, and scorns to fly from an earthquake, such an one saith Arist: is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wants a name, unless we may call him a Desperado, or in our language a fanatic Imitator of true zeal. The Philosopher calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a bold daring coward, as wanting prudence and tolerancy, the chief ingredients into well weighed fortitude. About the same Object then are conversant the Coward, the Desperate, and truly Valiant, the first in defect, Second in excess, but the third carrieth himself with Mediocrity between them, he neither fears danger nor does he anticipate it. When deliberately engaged, acts as our earthly fires raging and consuming, but before, like that heavenly gentle and cherishing. Most excellent is that of Pliny Epist. lib 1 Epist 22. Impetu quodam ad mortem currere commune cum multis &c. to run hastily to death is common to many, but to make choice of life or death as reason and counsel shall dictate, is proper to great and generous minds. But to fly to death to avoid poverty, shame, captivity, is not fortitude but softness and Delicacy to choose death; not as more honourable, but as a refuge from that he counts a greater evil. He that can endure a condition of life far worse than death, is far more brave and resolute, than he who seeks for shelter in a grave. Cato therefore must be disbanded from the number of the truly Valiant, for he died for fear of death, became of slave to avoid Captivity, and rather than grace Caesar's triumph would fall a sacrifice to his own envy and narrowness of Spirit. He that cannot suffer as well as act, has neither breastplate nor head-piece, has but brutish Valour at best, which is not guided by reason but anger and blind appetite. Such may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters but not truly Valiant saith Arist. for the leaven and ferment of all actions is wisdom, in which respect 'tis said, Tanti est exercitus quanti Imperator, an Army is to be valued according to their general. It was the parable of the forementioned Iphicrates, that an Army of Hearts with a Lion Captain, would be able to vanquish an Army of Lions, who had but an Hart for their Leader. A wise conduct gives this assurance to Soldiers, that they shall not die like fools, nor be cast away prodigally. The Second attendant on true Valour is magnanimity, as inseparable from it as heat from fire. Now the magnanimous man is one, who being worthy of great things truly estimates his abilities. This greatness of mind (saith Arist.) is as beauty in a tall, well proportioned body; such only can be called proper, though lesser may be neet, and elegant. He that is acted by this Spirit has honour for his aim, the greatest of external goods, therefore we give it unto God. Now he that is thus qualified must needs scorn any thing that is infamous, as fraud, injustice, breach of trust, lying, equivocation, collusion &c: for all these proceed from cowardice and baseness of mind, therefore the Ancient Comedians, assigned all fallacious parts to Slaves as to a Davus or a Simo, who like the Fox in the Fable plays all the pranks and deceitful stratagems. Again, base concealments are from fear, therefore he dissembles not, so is cruelty, (for who more fearful than Tyrants.) Therefore the truly magnanimous is merciful, gives the fairest Quarter, does not punish with death those who surrender upon mercy, rather raises the prostrate, melts him with kindness, as knowing that he who conquers by force only, such does but half the man. Ahabs' pardoning of Benhadad 1 King. 20 (if God had not otherwise appointed) was worthy of the highest Elegy. But Sesostris the Egyptian King who commanded his Chariot to be drawn by four Captive Princes betrayed a rank, insolent Spirit, unworthy of his footman or basest groom. How far more brave was our Richard the first, who being shot at the Siege of Chaluz; and Bertram, who did it, being afterwards taken and brought before him, who boldly justified the action in service of his Country; the brave Prince, not only caused him to be set at liberty, but gave him an hundred Shillings sterling. In this he came near to David who pardoned the curses and reproaches of Shimei (which wounded deeper a generous Spirit than any Sword can) yet after his Victory he forgave him on this account, that he was that day King of Israel 2 King. 19.22. One more Royal example of Clemency we have at home (I think not to be paralled by any History) who, God like, has not only pardoned Penitents but advanced them to glory. But the coward never thinks himself safe while his enemy lives, therefore with trembling hands sheds the blood of warm peace. But the truly magnanimous cannot be revengeful, is not mindful of injuries, but rather despises them, nor of contumelies, for he is secure of his honour, scorns to detract from an enemy, flatters not Princes, for this is servile and illiberal, and therefore is the most faithful Counsellor to his Sovereign on the same ground that Princes are said to learn no art so truly as Horsemanship. For the generous steed is no flatterer, he will throw a Prince as soon as his groom. Again, he designs all his actions for the public good. julius Caesar failed in this, minded not the common welfare, but made himself the Centre of all his projections, though he knew not only how to conduct an Army, but to mould it to his mind, and to infuse into it his own Genius, yet all this ended in Self, the only Universal Monarch and Generalissimo of the whole world. In a word, he is no admirer of any thing the world can propose, except honour, nor is he transported with glory, because he knows 'tis due; his Sail is no more than he can bear, counts nothing profitable that is not honourable, consults his Reputation in all undertake, and against base actions is brim full of Indignation. This description belongs to Commanders in chief, respectively to those under their power. Now from what has been said I infer. 1. Against the great Alexander, that he was at best but a successful Murderer, a Victorious Robber, nor was he truly great, but as great Earthquakes, great fires, great Plagues, great inundations: what he did proceeded not from true fortitude, but audacity; nor was he truly magnanimous but a ranting Hector. 2. Brought to this Test how many thousands whose names have gone out with a mighty noise into the Universe, are found no better than malefactors condemned to the gibbet, and all the Execution they did in the field deserves not so much praise, as that performed by the Minister of Justice. Only this is the difference; Success guilds the basest actions, and stops all mouths, but those of the Valiant, who call all sins by their names, as well those which are clothed in Scarlet, as those which are hanged in chains. Prophet Isa. Cap 46.12 Speak of such as are stouthearted, but far from Righteousness. Such may be scourges in God's hand to chastise Nations with, as the King of Babylon Isa. 14 and the Assyrian, whom he calls the Rod of his Anger Isa. 10. though he meant not so vers. 7 but overruled he was by the Lord of Host. The Emperor's Arms bearing an Eagle with two Heads, and in one beak a thunder bolt, and the other a branch of palm, with this motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, each in his time is a fit emblem of Divine government, he has thunderbolts for the rebellious, and palms for the righteous; and for this he makes use of men as the falconer does of the enmity of birds, for his own end. But far they are from that fortitude which natural reason approves, much more from that which is regulated by the precepts of our Saviour. Who then is the Soldier of Jesus Christ? take his Character in these particulars. 1. Is that in my Text, he has learned to endure hardness, a soft head is not fit for an Helmet, not a tender hand for a Gauntlet, such are an easy prey, as those of Laish Judg. 18. who lay basking in the Sun and were surprised by the Danites, and still the Northern hardy Nations have been as goads in their sides, who were ' Sons of pleasure. Caesar gives three reasons in his Commentaries for the valour of the Belgae. 1. They were furthest from Provence, where soft courtship was practised. 2. They dwelled upon a Sea not frequented by such as brought in foreign allurements to pleasure. 3. They bordered on the Germans, a warlike Nation. These reasons made them endure hard-ship, necessary both for Spiritual and Temporal warfare. The delicacies of Capua destroyed Annibal after he had overcome the Romans at Canna. Nothing can be solid that is Soft. He is not like to endure much hardship, who is already almost dissolved into jelly. Such an one will not endure any powder but that of Cyprus, his bed of Honour must be stuffed with Down, covered with Quilt, and hanged with Silken streamers. Yet this is he that is most Valiant after the fight, as the Ephramites after gideon's Victory were very angry because not called to the battle Judg. 8. This is he that pays his debts with a Bastinado, and kills thousands with a law-bone of an Ass. This is he that is most forward to unsheathe his Sword for a guilded fly called a Mistress, and if he receives an hurt in the Duel, the poor effeminate wretch lies trembling under the hand of the Chirurgeon, being circumcised for his Oinah, and now he must have more attendance than a Lady that lies in; the door must not Creek, nor one puffed of Wind be admitted, all must tread softly, as the feet of time, lest they disturb this Son of Thunder. 2. A true Christian Soldier takes not that for a badge of honour, which the Roman slaves were condemned to, to fight Duels, he counts it no diminution to his Valour to fear God's laws and the Kings; nor to do that for a slight and extravagant word or a Capritch of Wit, which perhaps he would not do for God, the King, or the whole world. 3. A good Christian man at Arms cannot be a Soldier of fortune, such an one seeds on Iron, like an Estridg, and is an enemy not to any one party, but to humane Society; like a common Barreter at law, he lives by Quarrels, and whereas a Christian Soldier seeks peace by war, as the Chirurgeon does health by excision, he fights against peace itself, and would, if he could, destroy it, and therefore an Indictment ought to be brought in against him, as against the professed Atheist, in the name of mankind, but the Soldier of Christ makes peace his aim, as that man in Zenophon, who having lifted up his hand to strike his enemy, in obedience to the word of Command, let it fall again, and was ready to embrace him, and turned his deadly feud into Friendship. As he that is of all Religions is truly of none, so he cannot be a true friend to any cause, that will fight in any Engagement. Therefore in the forth, 4. Place he will as far as he may, know the justice of the cause he fights for. Conscience of guilt abates courage, rebates the edge of the Sword, and makes the Gun recoil on the breast of him that discharges it. As is the man, such is his strength, and as is the cause such is the man, he that knowingly fights man in an unjust cause, saith with the Heathen. Flectere Si nequeam Superos Acheronta movebo, Appeals not to the Lord of Host, but to the Prince of darkness. Therefore in the fifth. 5. Place the means must be just as well as the cause, Though Stratagems in war may be lawful, yet not to obtain a Victory by falsehood, and breach of those laws which are national and aught to be kept inviolable, for without them there can be no peace, the end of war. So in Spirituals we may not do evil that good may come of it, for this is to fetch fire from Hell to put to that Sacrifice we offer unto God, as those who baptised the Indians in their own blood, and made them converts to the grave, for his sake who came to save, not to destroy. 6. The Persons must be just that engage in any cause, otherwise they fight against Christ under his own colours, and he is wounded in the house of his Friends. David indeed had the refuse of the People to follow him, such as were in debt and malcontents 1 Sam. 22.2. but as God makes the Devil himself to serve his end, so Princes may Employ such not to Command but obey. But they who will do God and their King good Service, must first get the Victory over themselves, and as that Prince is not in case for a foreign war, who has civil combustions at home; so he is fittest to go out against an enemy who has peace in his own breast. There is one who writes the History of the Turks, saith, though Monsters in peace, yet in war vitia deponunt they lay aside their sins, but then he adds Christiani assumunt Christians take up these sins, which they lay down, O most bitter reproach, and such as ought to cover us with confusion of face. 7. A Christian Soldier goes not out in his own strength, 'tis not an Arm of flesh can do the work, though it could break a bow of Steel, not a mighty Army without the Lord of Host, for the Moabites were vanquished with a shadow 2 King. 3.22. Goliath by a stone and a little stripling. History tells us of many Armies lost by mistake, and of Victories gained not by Valour, but by fear and cowardice. Rome, which was the head City then of the whole known world, was lost by a slight moment turning the Scale, in the last battle between Caesar and the younger Pompey; for King Bogud, an Auxiliary on Pompey's side (when Caesar gave the day for lost) wheeling about with his Brigade to Seize on Caesar's Camp, where his Treasure lay, it was by his own party mistaken for a flight, and followed by the enemy to such advantage, as gained the day; from whence the Historians concludes Consilia non dant homines rebus sed res hominibus, men do not so much counsel things as things them. But a superior light teaches us, that God disposes of men and their Counsels; therefore we must remember that all battles are an appeal to God, without whom all humane confidence is blind folly, which falls foul upon itself, such was the presumption of the Pompeians before the first battle with Caesar, they cast dice for all the offices in Rome, and for all Caesar's Estate, not by might, nor by strength, as the Angel told Zech. Cap. 4.6. and St Paul gives us a compendious reason for it of him, and through him, and to him are all things. Rom. 11.36. And thus 'tis in Spirituals, God has promised Heaven to the humble and meek, Typified by the Land of promise, which was gained not by humane power, but by God's gift. Nor will deepest Counsels prevail where God opposes. Achitophel was hampered in his own Policy. God's peculiar hand is not in any Subject of humane contemplation, so signal and conspicuous as in war, for contingencies are there most frequent; and the rarest conjunction in the world is Valour with wisdom. Therefore in actions best managed, there is reason to assign more to providence then conduct; and the great julius Caesar after four and twenty pitched fields, was forced to acknowledge this. Captain's may call counsels, but God determines, they may order their men as they please, but 'tis God disposes. We have a signal instance for this 2 King. 19 in Sennacherib no man of a more Giantlike confidence, who looked as if he would scatter Hezekiahs' forces with his eyes, and spoke as if he would dispel them with his breath, yet God put his hook into his nostrils, and dragged that furious Monster into his own Country, there to fall by his own bowels, in the house of his false Gods. As all finite powers must be Subject to God's omnipotency, so all wisdom of man to his omnisciency. Yet. 8. Will not the Victory be obtained without endeavours and wise Counsels? for God delights not either in fools, sluggards, or cowards. Our strength is not to sit still as it was Is. 30.7. not to stand still and see the Salvation of the Lord as in the times of joshua. The rule is so to prepare, as if God stood Neuter, so to rely on God, as if no help from man. Thus in Spirituals, we must work out our Salvation with fear and trembling, but withal humbly acknowledge, that 'tis God that worketh in us both to will and to do. Phil. 2.12.13. 9 A Christian Commander awes his Soldiers more by the dignity of his Person than his power, and those under him fear more to be cowards, than to encounter the fiercest Enemy. 10. A Christian Soldier never stands neuter, when Religion, peace and welfare of the Nation are concerned, so the lukewarm in Religion are condemned. Rev. 3.15. Such deserve Metus Fufetius his punishment, Commander mander he was of the Alban, who having by League engaged for the Romans stood at a distance, expecting the event between them and their enemies, therefore in the Close, was drawn in pieces and shared between them. Lastly, as no factious Spirit can be a good member of the Church Militant, so no Christian Soldier will be a mutineer, but will say with the brave Sanyard, rather than he will make commotion for want of pay, he would feed on one Arm, and fight with the other. From all which it follows, that there is much Valour required to be a true Christian, that a coward cannot be an honest man, much less a Soldier of jesus Christ. The same courage that enabled the Primitive Christians to break through the first ranks, made them pass through all the Pikes, which the three great Generals had placed against them, these are the world, flesh, and the Devil. Against this Triple league are we engaged, when we first enter into the Church Militant; a bare declaration for Christ was in the first age a point of highest Valour. But now the front of that Battle, which only was dreadful to them is turned in, to show to us to profess Christ is now no more danger than what is in the Artillery-yard. They were the Desperate Forlorn-hope, we enjoy the price of their blood, but our care must be, lest we be underminded, or betrayed by that peace we enjoy. This must be done by keeping peace in ou● own breasts, for there is a warlike opposition between Body and Soul, and as civil war is of all most miserable, so in the same breast is a conflict between passions and conscience, or if the former be quiet as in deep security, mistaken for peace, if without a good conscience, they are rather hushed then composed. 'Tis a peace dishonourable, or rather a war wrapped up in the name of peace, a Conspiracy of Soldiers against their Commander of Slaves, against their Lord Subjects, against their Sovereign, such as Tully dissuaded the Romans from, when he said to make peace with M. Antony was to compound for their Slavery. Now 'tis fear that is the great disturber of reason and conscience, from this fear only, least Poverty should come upon us as an Armed man, arise all these Locusts, as from the infernal Pit, frauds, lies, cheats, perjuries, base and Servile flatteries, Treasons, and most sins against our Brother arise from Cowardice. For when men dare not trust God's conduct in their affairs, they betake themselves to doublings and redoubts. Fear made Pilate deliver Christ against his conscience, and so he became a worse Slave to Caesar, than the common Hangman is in Execution of justice. And most sins against the first Fable are from perverse fear, this was the Mother of superstition and Idolatry amongst the Heathens: hence they had their placatory sacrifice to such Gods as might do them harm, and Propitiatory to those from whom they expected any good. 'Tis fear makes the ranting Atheist deny accounts in the next World, he dares not stand to a Trial, and fears lest his pleasures should be distrubed with sad thoughts, and as the Ancient taught by the Druids, that those who died for their Country should live again, scorned to spare that life which should return, so he whose All is terminated in the body, must needs be overawed by fear from all great and glorious actions, tending to the public good. For such an one whose hopes end here is for Nero's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be willing all the world should perish with himself; or could be content to live alone, though there were none extant but himself on the face of the earth; so he may be freed from that fear which alone he saith, Unites men in humane Society. Such a one may brave it a while, as the Leviathan in the deep, but must needs be of an abject and Cowardly Spirit under pressures, for as those who make Dwarves by art, keep them under by bodily restraints, such an effect have streits on servile Spirits, they become base and degenerous, but they have a contrary effect on the Noble and generous. St. Paul's confinement enlarged his heart because the Gospel was not bound. 2 Tim. 2.9. how full of God and heavenly fire was that glorious Champion for the cause of Christ, the Sun in all his course saw not one more emulous with himself, for the common good, he fought, as if he had only assumed his body, and was no more concerned in it, then if it had been an upper garment, or that mantle which Elias dropped, ascending in his fiery Chariot. To Conclude, the first we find excluded from heaven are the Cowards Revelat. 21.8. and none but the Valiant can take heaven by Violence. Such are more than Conquerors, others may be Slaves to their own Victories, as that Roman Emperor, who riding in triumph cast his eye upon a Captive beauty, and presently became a Vassal to his own Prisoner; but the Christian Soldier pursues his Victory, stays not to enjoy it, and having done all, hangs up his Trophies in the Temple, ascribes all to the great Captain of our Salvation, even Jesus Christ the Righteous; to whom with the Father and Blessed Spirit, be all honour and Glory, now and for ever. Amen. FINIS.