The soldier's MARCH TO SALVATION: Wherein is shown the lawfulness of soldiery in a necessitated war, the lawfulness of voluntary Serving upon the assured knowledge of a just Cause. How far it is lawful and necessary for pressed soldiers to obey Authority in case of doubting. What innocency ought to be in soldiers, wherein is contained a plea against Plundering; in what cases and with what Cautions it is lawful to Kill, imprison, or spoil an enemy; With what courtesy enemies submitting are to be received, and with what fidelity to be protected, with other things profitable to all men as well as soldiers.  
By Francis Bland, Minister.  
Printed at York, Anno Dom. 1647.   

The soldier's March to salvation  Luke. 13. 14. 
And he said unto them, do violence to no man, neither accuse any falsely, and be content with your wages.  
THese words contain John Baps●tis answer to the soldiers search for salvation, or question, what they might do to be saved; From whence may be collected some things generallyobserveable for all men, some things more pecular to military men: for the generals we may first note the fidelity of John in 
a Mores taxat & jubet assueta emendare vitia. Ar●t. stella.  taxing the faults of these soldiers, and enjoining them to amend and reform their lives, if they would eschew the vengeance of God; as 
Observation.  he did also the extortion of the publicans, and the incest of Herod: whence we learn, what fidelity and boldness ought to be in Pastors and 
Isa. 58. 1.  Preachers in reprehending sins, and calling for 
Matth. 5. 13.  reformation. The Prophet must cry aloud, and and lift up his voice like a trumpet; the Apostles must be salt because of 
b Haec doctrina exigit mortificationem carnis. Mar. Eccles. 12. 11.  their doctrine, which requires mortification of the flesh, faith and repentance, which are not pleasant to a carnal man. And the words of the wise are as goads 
c Junius & glos▪ Inter lin. in loc.  which sharply pricks the slow, and awakes the sleepy, that thereby the wicked may be called from their ways, and the godly roused from their natural sluggishness to follow their duty with greater diligence. The necessity of this 
Ezek. 33. 7.  fidelity in all pastors and preachers may be learned from the duty of watchmen, as the Prophet Ezekiel is taught by God himself.  

Application. 2 Tim. 4. 2.  This first teaches us our duty as S. Paul did Timothy, that we must reprove, rebuke, and exhort; Our Sermons must be rather ad planetum than ad placitum, to call men to bewail their sins then to please them in their sins, according to the saying of an ancient father (teaching one the right way of preaching) 
d Docente te in Ecclesia non clamor populi, sed gemitus suscitet.  when thou teachest in the Church let not the shouts, but the sighs of the people be stirred up: let the tears of the hearers be thy commendations.  
Hence also arise a just reprehension of such as seem by silence to approve and by flatteries to encourage wicked men in their evil ways, calling evil good, and casting veils over men's faces, and sowing pillows under their elbows, and heal the wound deceitfully, crying peace peace when there is no peace; and this is either through avarice and hope of gain, or cowardice for fear of harm, if they should speak what they think, than which as S. Ambrose said to the Emperor Theodosius, 
e Nihil in sacerdote tam periculosum apud Deum, tam turpe apud homines, quod sentiat non libere denunciare Epist. 5. 29.  There is nothing before God more dangerous, and before man more base.  
Again, it serves to teach you that are hearers humility in hearing the word of exhortation and reprehension, count not our plain-dealing malice, nor ourselves your enemies because we tell you the truth; call us not the troublers of Israel for reprehending the vices of the times, scise us not our Sermons what we should preach as those that said to the Seers, see not, and to the Prophets prophesy not us right things, speak unto us smooth things, prophesy deceits; desire us not to say unto you in your bad ways as Ahab's chaplains, Go up, and prosper, lest your ends be like his; for the 
f Adulantium linguae alligant animas in peccatis. Prosper. tit. Epigram. 86. Acts 10. 33. 1 Sam. 3. 17.  tongues of flatterers bind men's souls in their sins which prepares them to chains of utter darkness; you should rather say as Cornelius to Peter, we are all here in the presence of God to hear all things which are Commanded thee of God: or as Eli did Samuel, charge them to conceal nothing of all that the Lord hath said unto them. We may further from this speech of John Baptist to these soldiers, bidding leave their former practice and amend their ways, by doing violence to no man, &c. observe, That in repentance to salvation there must be a forsaking of sin, and amendment of your lives; to this the prophets and Apostles bear witness, Wash you, make you clean, put away the evil of your doings, cease to do evil, learn to do well, (thus 
Is●. 1. 16.  Isaiah) and then he promiseth forgiveness, that though our sins were red like Scarlet or Crimson, yet they should be as white as wool are Snow: 
Isa. 55. 7.  and again, let the wicked forsake his way and the unrighteous man his thoughts, and return unto the Lord. Repent and turn you from all your transgressions, 
Ezek. 18. 36. Acts 4.  faith Ezekiel. And the Apostles doctrine is, repent and be converted; and to the same 
f Ubi emendatio nulla, poenit●tia necessariò est vana, quia caret fructu cui Deus eam sevit. Ter●ull. Vera poenitentia sic plangit commisla ut non committit plangenda. Bern. medi▪ Application.  purpose are the suffrages of the fathers, Where there is no amendment, there repentance is surely vain, because it wants the fruit whereunto God hath appointed it: thus one: and another saith, that true repentance doth so lament the faults committed, that it doth not commit the faults which are to be lamented; he is but a mocker, and not a true penitent that still doth the things which he lamenteth.  
Let every one of us that desires repentance unto life, apply this unto his soul, with a saying of S. Bernard: 
g Si vis verus poenitens esse cessa à peccato, & noli amplius peccare. ubi supr●. John 5. 14. & 8. 11  If thou wilt be a true penitent, cease from sin, and sin no more: and let every one of us think that saying of our Saviour first spoken to him that was diseased thirty and eight years, and after to the woman taken in adultery, to be spoken to himself, Sin no more.  
Secondly, let us beware of flattering ourselves in our known sins, thinking with simple miserees, saying, God be merciful to me, without sincere endeavours of reformation, to escape the damnation of hell; and let none of us speak to himself in the language of the drunkard, I shall 
Deut. 19 19  have peace though I go on to add sin to wickedness, and wickedness to sin; as drunken●sse to thirst, and thirst to drunkenness; for the anger of the Lord and his jealousy shall smoke against such an one: let us therefore bewail and tremble at the word of the Lord, by the Prophet, Shall I 
Micah 6. 11.  count them righteous with wicked balances and the bag of deceitful weights? which is as much as if it should be said, Shall I justify him that stills keeps his sin? 
h Non, sed condemnabo cum, sim justiciae regula. Gloss. int. in loc.  no, but I will condemn him, seeing I am the rule of justice: and no less dangerous than this is recidivation, falling back to the mire and vomit of our former filthiness, or fins once forsaken, against which let us note well the saying of the son of Syrack; He that washeth himself after the touching of a dead body, what availeth his washing if he touch it again? 
Ecclus. 34. 26.  so it is with a man that fasteth for his sins, and goeth again, and doth the same.  

There is a lawful use of war. Non jubet arma abjicere, Sacramento suo renunciare. Calv. apud Marlorat.  From these general observations, let us descend to some particulars, more nearly concerning the questioners, and men of the same order of life. And first, whereas John Baptist doth not bid them lay down their arms, nor renounce their troth which they plighted; nor (as we say) fly away from their colours. Hence is rightly collected 
Chemnit. Harmon. Brent. P. M. utyr. Austin. apud Grat. caus. 23. Aquin. 22. 9.40. Art. 1. Si Christiana disciplina omnia bella culparet, hoc potiùs concilium Baptista dedisset; ut arma abjicerint, seque militiae omnia subtraherent. Matth 8. Act. 10.  by learned Authors in their expositions upon the place, and tractates upon this subject of war, an Approbation of soldiery or warfare, and that there is a lawful use of arms, and war, and that even unto Christians; for, If Christians discipline did disallow all wars, the Baptist would rather have given them this Advice, that they should throw away their arms, and withdraw themselves from all manner of warfare; which he did not: nor yet did our Saviour forbid the Centurion, in whom was found greater faith than in Israel, to continue in his Office; Nor the Apostle S. Peter teach any such lesson unto the devout captain Cornelius his family and friends, that were gathered together to hear all things that were commanded him of God; 
Ecclus. 2. 8.  And Solomon tells us, that there is a time of war, as well as a time of peace. Besides all these, we have the examples of worthy and godly men, serving God in military affairs; Some of which are spoken of by the Apostle, as of Gideon, of 
Heb. 3. 2.  Barak, of Jephthah, of Samson, of David, and others who through faith subdued kingdoms, escaped the edge of the sword, out of weakness were made strong, waxed valiant in battle, and turned to flight the Armies of Aliens; And we find what good service Claudius Lysias who commanded in chief the Garrisons and forces in Jerusalem, did unto the Church of God, by sending Paul away from Jerusalem to Caesarea, with a guard of two hundred soldiers, threescore and ten Horsemen, and spear men two hundred; by which he safe escaped the conspitacy of the Jews, that had bound 
Acts 2. 23.  themselves with an oath to kill him; And of Constantine the great, it is recorded what help he 
Euseb. de vit. Constan.  did make to the Christian's, by arms against the tyranny of Lycinius, and other persecutors.  
Again, as we have the concession of the Spirit of God for the lawfulness of war, in not forbidding it, and the examples of worthy men serving God in it, so have we the wisdom of the Spirit, in giving rules and laws for military 
Deut. 20.  orders to be observed in the pursuit of war; which is another strong Argument for 
Alioqui de hâc re non ferret Leges Spititus Sanctus. Gualier.  the lawful use of arms in needful cases: otherwise the Spirit of God would not have given rules on this matter; And withal advising not to attempt any thing in this kind, but with mature 
Prover. 20. 18. & 24. 6.  deliberation; Thus Solomon teaches, With good Advice make war, for that is the way to safety.  

war necessary in some cases.  Further, that the use of the sword is not only lawful, but in some cases necessary, may be truly collected from the saying of the Apostle, that the 
Rom. 13. 4.  Magistrate or higher power beareth not the sword in vain; there being two▪ ends of the Magistracy, the one the good and defence of those that do good, the other the punishment of those that do evil: unto which ends the use of the sword is very necessary, for hereby the Magistrate is enabled to defend himself and his Subjects; himself, in his just power, and his subjects in their rightful proprieties, whereunto (without the use of the sword) he should sometime be unable, by an overpowering strength of a foreign enemy, and others: sometimes by the conspiring and conbining together of intestine foes, and seditions persons, raising routs and rebellions to the oppression of the people, subversion of States, ruins and alterations of Kingdoms and governments, and other like mischiefs incident to human 
Omninò enim cùm tanta ●it malorum turba, ut sunt necessariae lege●, ica & magistratus: atque etiam qui his subsunt milites. Sacer. in locum apud Marlorat. 2 Sam. 18. & 20.  affairs; for the prevention of which, laws, Magistrates and arms are equally necessary; Vndoubdtedly therefore seeing that there are such a multitude of wicked men, as laws are necessary, so also Magistrates, and likewise soldiers which are under them; And we find this practised by David, not only against the foreign foes of himself, and his people, the Philistines and Ammonites: but also against the usurpation of Ishbosheth, as likewise against the rebellion of Absolom, and Shebah, and their adherents.  

Application.  From hence we may infer consolations and encouragments to those Princes and Magistrates, whom open hostility of foreign enemies (as Jehoshaphat assaulted by the Moabites, and Ammonites.) or the intestine disobedience of unnatural traitors and rebels (as David by the 
2 Chr. 20.  rebellions of Absolom, or Shebah) or the exigency and distress of friends, (as Lot's captivity did Abraham) or allies and confedrates (as the Gibeonites being in fear of the five Kings did Joshuah) do necessitate and compel to draw the sword, and make war (for we do always think that, war ought to be of necessity) and do propound 
Bellum debeat ess● necessitatis.  unto themselves just ends, as defence of themselves and subjects, their friends and confederates, in their just powers, rights, proprieties and privileges from wrongs; Reparation of injuries, for which no reparation can be had by peace, restraint of violence or confusion, arising by tumultuous and factious men, restitution of peace and public Tranquiltie where it is violated or broken, and conservation of it where it is assaulted; for war is waged, that peace may be obtained; 
Bellum geritur ut pax quoeratur.  These ends I say, and not sinister and private aims propounded, as enslaving free Subjects, oppression of weaker states, invasions and conquests of others dominions, enlarging private territories and treasures, and such like; which ends do render a war lawful. And together with these ends, do not prosecute their wars with a purpose to hurt, cruelly thirsting after revenge with implacable malice, brutish rebellion, and desire of dominearinge; with such other like Affections, of which it is said, that in wars 
Nocendi cupiditas, irascendi crudelitas, feritas rebellandi, libido dominandi; & si qua sunt similia, haec sunt quae in bellis jute culpantur.  they are justly condemnable, but being on the other side peaceably affected, only seeking and demanding reparation of injuries, offering conditions of peace and agreement, and having a mind prepared to embrace peace, when it shall be offered; and purposeth nothing more than to reduce those whom they shall subdue unto peace 
Esto ergò bellando pacificus, ut quas expugnas, ad pacis unitatem perduc●s. Gratian. caus. 23.  and unity, according to this direction; be a peacemaker by warring, that those whom thou conquerest, thou Mayst reduce unto the unity of peace; These I say herein may be comforted and encouraged, their service herein is no less acceptable to God, though it be done by the sword, then that which they perform in the Administration of justice by the sceptre in times of peace and greatest tranquillity.  

2. Consolation to soldiers. Vir justus, si fortè etiam sub Rege homine sacrilego militet, rectè potest illo jubente bellare, si vice pacis, ordinem servans, quod sibi jubetur, vel non esse contra praeceptum Dei certum est, vel utrùm sit▪ certum non est; ita ut fo●tasse reum reddat regem iniquitas imperandi, inocentem autem militem ostendat ordo serviendi. August. apud Gratian. ubi supra.  Secondly, this consolation and encouragement extends unto all soldiers, that are called to arms by just authority, and do serve under their Princes in the Lord's battles; The works of a just war duly managed, are no more byways to true happiness, than the works of their ordinary vocations in times of peace; yea, so it may be, that just and godly soldiers may serve under a wicked King or Prince, and yet may be free from sin▪ A just man if happily he serve under a King that is a sacrilegious man, may rightly war under his Command, if instead of peace, keeping the order of war, he be assured that the thing which is commanded him be not contrary to the commandment of God, or be uncertain whether it be so or not: and thus the unjust command may make the King an offendex, but the order of serving may show the soldier to be innocent.  
Unto the question which is sometime made, Seeing Princes do sometimes raise wars from bad Affections, and for wicked ends and purposes, how should the consciences of the Subjects be satified?  

Answer.  It is answered thus, or to this purpose; The Subjects either know the cause wherein the King commands their service to be just or wicked, or else they are ignorant or doubtful whether it be so or not; in case of sure knowledge, there is no difficulty in answering, but they ought to obey, the cause being just, and to refuse obedience, the cause▪ being apparently unjust; and any thing commanded repugnant to justice, godliness and Religion, and are rather to suffer his displeasure, then fulfil his will contrary to a good conscience, remembering God is to be obeyed before man; but if they be doubtful, or ignorant, than the Subject ought to be persuaded that the cause and intended ends of such war are just, and that it is not undertaken contrary to the word of God; and because subjects cannot always understand the counsels of their Princes, here in the case 
Tene●ertū, relinque incertum. Bu●ha. Magist. quast. 50  of doubting, the Rule must be followed, hold that which is certain, and leave the uncertainty; but the certain is that Princes and Powers are to be obeyed, which command nothing contrary to the word; and in so doing, as a Sanctuary or Refuge was appointed by the law to him that killed his Neighbour not wilfully, or of set purpose, so the subjects are worthily excused, whilst in a doubtful cause they obey their Prince.  

3. Consolation to Volunteers.  Thirdly, this consolation and encouragement extends not only to Princes and soldiers pressed and compelled to arms by their Authority, but even unto volunteers, such as upon the knowledge and persuasion of a just cause, for love to uplhold the honour of God, and the King his vicegerent, and for the safety of their country, Church, Laws, liberties, and Religion, or for the defence and vindication of their friends, Allies and confederates, do of their own free will and mere motion betake themselves to arms; so as not being moved with mercenary ends, respecting pay and hire, which are the Attractives of mercenary soldiers, A sort of men condemned not only of divine but 
Cauponantes Bellum. Tull. O●●ic. lib. 1. 18.  even human Authors. As of the noble Pyrr●us it is said, that he would not have Hucksters of war; That would sell their strength and kill for money. And a Poet satirically thus declames against 
Nulla sides pietasque viris qui castra sequuntur, Venalesque manus: ibi fas ubi maxima merces; ●re mer●nt parvo Luca●. lib. 10. 406.  them.  
Faith and devotion are of one account,  
To men that Campe● and mexcenary war  
Frequent▪ there's right where greatest pay doth mount,  
For little hire they serve, that's all they care.  
But not being drawn by this consideration of pay, or intent together wealth by pillage and booty, respecting neither the cause for which they fight, nor person, whether Turk, Tyrant or traitor under 
Non enim militare dil●ctum oft, sed propter praedam militav● p●●catum est De verb. Dom. Serm. 19  whom they serve, which doth render the war unlawfnll▪ according to the saying of S. Austen; to war it is not a sin, but to make war or serve in war for the prey or booty, is a sin. but those (I say) whose candid spirits are free from such sinister and base intendments, their voluntary and valorous endeavours, and adventuring their lives, and what is precious unto them, (like those noble volunteers the governors of 
Judg. 4. 9  Israel that offered themselves willingly among the people) as their Act is worthy of unfading honour, so may they receive infallible comfort and encouragement, and know themselves as well as 
Non esse Homicidas, sed ministros legis, nec ultores injuriarum suarum, sed salutis publicae defensores Aquin. Caetenâ a●reâ in locum.  others, Not to be murderers, but ministers of the Law; not Revengers of their own priviate wrongs, but defenders of the public safety; As 'tis noted that John Baptist did account these soldiers in our Text. I will stretch this line no further, lest I seem to flatter, only I crave leave to add this pithy exhortation, which I have borrowed from an Author, not unlearned; and here inserted it, being very profitable for all soldiers to observe; 
A profitable exhortation to all soldiers.  Let the Christian soldier therefore be ever doing something, let him be courageous, 
Semper itaque agate miles Christianus a liquid, sit strenuus, fidelis, laboriosus; centurionibus obsequens, &c. Bullin. de Cad. 2. Ser. 9  faithful, laborious, and obedient to his Commanders; Let him not slip any occasion, but be exercised in military discipline, let him not be cowardly, but valiant; not cruel and bloody, but yet severe and withal gentle, and courteous, as times shall require; Let him spoil nothing that he can preserve, and before all things, let him not neglect his daily and constant prayers unto God, as well in safety, as in midst of danger: let him begin all things with God, and, without God, attempt nought at all; if he taste Adversity, let him not cast down his heart, and if he enjoy prosperity let him not be proud, but ever thankful, and always use the victory with clemency and mercy; let him totally depend upon God, and desire nothing more than the defence of the commonwealth, laws, Religion, Justice and the innocent; and thus fighting the good fight, he shall at last obtain the crown of righteousness; and if the Lord of hosts (which is the general of all Armies, and other generals but his Officers) at his coming shall find him thus doing, he shall be no less happy, then if he were found employed in the works of his ordinary vocation; 
Fuit ejus vitae socia virtus, gloria mortis comes. Epitaph. Freder, D. Bavariae cogno. vivictorios. apud Ph. Camerar. oper. subsesivarum, Tr. 3. c. 22.  or at his prayers and exercise of his most pious and sacred devotions, and upon his Monument may worthily be inscribed this Epitaph, Valour was the Associate of his life and the comrade of his death was glory.  
Having seen the lawfulness of soldiery, let us now come to see what is unlawful in soldiers, taught us by these words of John Baptist, Do violence to no man, neither accuse any salsely, and be content with your wages; wherein are observable, these things.  
First, that they must hurt no man's person, oppressing the poor which cannot defend themselves, wounding their Bodies, unduly affrighting them, or other ways injuring them under pretence of their office; for it usually happens, that those arms which the Prince commands to be taken up for the defence of the public orders, and honesty, are turned to the damage and ruin of the inhabitants of city and country For oftentimes the soldiers do plunder and burn houses, drive away the inhabitants, ravish the women, break open the doors, and commic such like outrages; all which they think lawful for them being soldiers.  
Secondly, they must not accuse any man falsely, or lay some capital crime to his charge, as some did, accusing the innocent, and making information against them to the general, or other chief Commanders, that they might thereby lick money out of the rich men, which they could not otherways extort out of them, and at the last some part of the goods that were confiscated, might accrue to the Informer, for their labour, and for the hire of such information.  
Thirdly, they must be content with their wages, such pay as was allowed unto them by the Emperor for their labour & pains taken in war for the defence of the commonwealth, or with such proportion of victuals as was appointed them, for in times past soldiers had not their pay in money, but in victuals▪ and with this John teacheth them to be content, and not to extort men's goods from them, or to grate gifts out of them, or to borrow any thing, or buy it of them, and pay them either slowly, little, or nought at all; Thus 
A●et. Chemnit. Gorram Stell. in ●o●.  the words are expounded by divers Authors of great learning and famous in the Church; from all which we learn, how innocent soldiers ought 
Observation.  to be, and to offend or wrong no man in body, name or goods, Not in body, They must do violen●e 
Vivel fraud fiat injuria. Tull. Off. l. 1. ubi agr. de bellicis Officiis.  to no man, not in name, They must not accuse any falsely, nor in goods by force or fraud; for injuries may be done either by open force or cunning subtlety: but they must be content with their wages.  

Eccles. 12. 11.  That I may drive this nail (as Solomon calls the words of the wise) to the head, give me leave to beat it home with some reasons or Argument; 
I. Christianity requires it. Matth. 10. 16.  And first, because I speak unto Christians, this may be learned from Christ, who commands us to be innocent or harmless as Doves. This we are taught to be the foundation of our spiritual building up in a Christian practice and upright 
Aedificanti itaque tibi spiritualem domum, non super levitatem arenae, sed super soliditatem petrae, innocentiae inprimis fundamentum ponatur, super quod possis arduum justitiae culmen erigere, maximam enim partem justitiae imp●evi●▪ 〈◊〉 Hieron. Epist. ad Celan. Novissimun●quod dabitur tali viro, est pax. Munster.  living, by an Ancient Father thus speaking; Whilst thou art building thy spiritual house, let the foundation be first laid not upon light sand, but upon the solid Rock, upon which thou Mayest more easily rear up the high top of righteousness; for he fulfilleth the greatest part of righteousness, that hurts nobody; and he which shall lay the foundation of innocency, and proceed on the high top of righteousness, howsoever he shall be tossed in tumultuous wars and troubles for a short while in this life, yet shall he be sure to find rest and peace at the last; if not in his life, yet at least in his death; as we learn from David's words; Keep innocency and take heed unto the thing that is right, for that shall bring a man peace at the last; or as the other Translation reads it, mark the perfect man and behold the upright, for the end of that man is peace; or as another reade●, the last thing that shall be given to such a man is peace. 
●●●▪ ●7. 〈◊〉.   

II. The nature and property of a godly war requires it.  A second Argument to induce soldiers to innocency, shall be the same that Abigail used to restrain David from plundering and destroying Nabal, as he had resolved, in revenge of a discourtesy, in Nabals refusing to send him some small provision, which he requested of him in his great necessity; My Lord (said she) fighteth the Lord's 
1 Sam. 25. 28. Si bella Jehovae Dominus meus gerat, & malum non inveniatur in te. Junius. Cùm praelia Domini Domin● t● praeliari●, malitia ergò non inveniatur in ●e. Vulgar.  battles, and evil hath not been found in thee all thy days; it is thus read by a learned translator; If my Lord fight the Lord's battles, and evil should not be sound in thee; And another thus, Seeing thou my Lord wagest the Lords wars, therefore let not iniquity be found in thee: Teaching us, that those that fight the Lord's battles, (as all those do who fight under a just Authority in a good and just cause) should be careful to be free from violence and iniquity. It is a disgrace to an honest man to have wicked persons lodge in his house, and to a schoolmaster to have Rakehells under his tuition, and to a general to harbour villains under his command; but most of all it is a dishonour to the Majesty of the Lord of hosts, that wickedness and villainy should march under his colours, and take up quarters in his leaguers and garrisons.  

III. Innocency preser●es from grief of heart, and torture of conscience.  A third reason may be collected also from other words of Abigail in the pursuit of her business unto David, This shall be no grief unto thee, nor offence of heart to my Lord (saith she) either that thou hast shed blood causeless▪ or that my 
Verse 31.  Lord hath avenged himself; if her former argument will not move, her latter surely will prove effectual; though a man respect not the glory of God, yet surely he will (even of self-love) have respect to his own comfort, and freedom from a tormenting conscience, which by innocency is conserved; and know all men assuredly, that those who now lay siege to towns and Castles, shall one day either in war or peace, in bed or battle be besieged with the memory of their sins; 
Hic murus aheneus erit, Nil conscire sibi, nullâ pallelcere culpâ. Horat. Ep. 1.  and then, 
This unto him shall be a Brazen Wall,  
His Conscience to fear no sin at all.   
A strong Fort (I say) it shall be, and impregnable to all the Hellish Furies, to have a Conscience void of offence before God and man, when innocent and causeless blood, plundered 
Exugentes sanguinem Elephantorum eos occidunt, & ipsi vicissim incbriati opprimuntur & commoriuntur. Plin. Hist. nat. l. 8. cap. 8. Violence in soldiers makes the expedition unsuccesful.  Goods, and unjust Booty, shall be unto the Actors thereof, as the elephant's blood unto the Dragons, that sucking the blood of the Elephants, do kill them, and they themselves, being drunk & therewith, oppressed, not able to digest it, die also: So those that by violence, rapine and injustice have killed and undone others, shall by such deeds be utterly and eternally undone themselves.  
A fourth reason recalling soldiers from violence, may be taken from the malignant effect or consequence hereof, that it makes the expedition unsuccessful, and prepares discomsiture to the whole Army, and that by these particulars. 
Exercitus quem injuria & audacia antecedit plerumque cladem & interitum ominaturi. Isa. 1. 51.   

I. Their priyers are hindered.  First, hereby the access of their prayers unto God, & his acceptance of them is hindered, according to the menace of the Prophet Isaiah, when you spread out your hands I will hide mine eyes, yea when you make many prayers I will not hear; your hands are full of blood. The necessity of innocent hands to be presented to God in prayer, those that had only natural theology well perceived, and therefore the Persians arriving at Delphos with a Navy of a thousand Ships, did present 
Religiosas potiùs quàm rapaces manus. Val. Max. l. 1. c. 1, 2 Chron. 20.  in Apollo's Temple rather religious than rapicious hands. And for the practice and efficacy of prayers in Armies, we have the examples of Jehoshaphat assaulted by the Moabites and Ammonites, and of the Christian Emperors Constantine, who appointed prayers unto his soldiers, and taught them to ascribe the Victories unto God, and to crave his blessing and assistance for the time to come; and Theodosius, who counted 
Euseb. de vit. Constant. lib. 4. c. 20.  his prayers his best and accustomed Forces: Besides, our own Chronicles relate the effect of prayer in the Army of King William the conqueror, who the night and morning before the 
Ruffin. lib. 2. c. 1. 33.  battle with Harrolld, did give themselves to acknowledge 
Stow.  their sins, prayer, and communicating the Lord's Body; whilst Harrolld and his Forces spent the whole night in drinking, singing and dancing.  

II. Memory of former violence makes men Cowards.  2. The conscience, wherein remains the memory of former violence & injustice, makes men Cowards, and afraid to grapple with death, which they must encounter together with their enemies 
Merces malae conscienciae est timere eos, quibus terro●i esse ●i●uit. In praelio cervi, in pace Leones. Beza in Annotat. Mar. 11. 32. apud Jun. in Bibl. Majo.  in the field; and so afraid of their enemies, as death's messengers: The reward of an evil Conscience is to fear those unto whom a man might be a terror; and this makes them to be as swift as hearts in time of war, that are as stout as lions in time of peace; whereas a candid and clear conscience that is not terrified with the memory of by-past sins, makes them that expedite a good cause as bold as lions. It was a noble saying of one Dercyllidas a senator of Lacedemonia, 
Siquidem Deus est qui minatur, non timeamus, nihil enim injustè agimus; sin homo, norit quod viris minetur. Stob. de fortitud. cap. 7. Occidere possunt, laedere non possunt.  hearing that Pyrrhus lead a great Army against them, and threatened sore, If he be a God that threatens us, let us not fear, for we do nothing amiss; but if he be a man, let him know that he threatens men. This (I say) is the fruit of a guiltless conscience, which may encourage the possessor to say of his enemies, Kill me they may, hurt me they cannot. But the evil conscience, fearing death, not only as the dissolution of Nature, but as God's provost-marshal, to arrest him, bind him hand and foot, neck and heels, and so cast him into utter darkness and eternal torments; no wonder it is if it beget a cowardice the heart of soldiers, and so they become either 
IV. Violence and injustice causeth God to withdraw his help from the whole army Propter impios & sceleratos homines, caeteri Divinâ open destituti ab hostibus caeduntur. Joshua 7. Non ex infirmitate corporis, sed ex peccato vincebantur. Chrysost. Hom. 14. ad populum Tom. 4. Postquàm in peccatum cecidêrunt omnibus facti sunt expugnabiles, & quos arma & equi, & milites, & tot machinamenta capere non potuerunt, hos peccati natura vinctos hostibus tradidit. Sed quales oro fructus metimus hodiè ex hujusmodi sement? vincimur à Turcis, ludibrium sumus omnibus gentibus, pareunt, & Mahometismo subduntu● regna; & inexplicabilibus indiem malis involvimur. Bullin. Decad. 2. ser. 9  runaways from their Colours, or in hot service to hang back, which giveth advantage to the enemy, discourageth their fellows, disorders the Army, and hazards all.  
Thirdly, violence, rapine and injustice in some soldiers causeth God to withdraw himself from the whole Army, and so for wicked and impious men the rest are destitute of the help of God, and beaten of their enemies; yea, although they otherwise prosecute a good Cause, as is apparent in the case of Achan, whereunto I refer you; and of the Jews affairs in their wars, it is observed by Chrysostom, that they were conquered not of the weakness of Body, but of their wickedness and further notes, how the Midianites understanding that the Israelites could not be vanquished by the sword, cunningly sought to bring them into sin, by sending their daughters to commit whoredom with them, and then after they fell into sin they became easy to be subdued of all▪ and those whom Arms, and Horses, and soldiers and so many enemies could not take, the nature of sin betrayed them bound unto their enemies. And not unlike to this observation of this Ancient Father is the observation and sad complaint of the impiety and wickedness of some soldiers by a learned Author of latter times, what fruit I pray you reap we from such seed? we are conquered of the Turks, we are a scorn to all Nations; Kingdoms perish and are subdued to Mahometism, and we are daily involved in inexplicable miseries. Thus by violence, rapine and other sins in soldiers, whilst their prayers are rejected, their courage abated, and God's favour and help alienated, are whole Armies routed and discomfited, and thereby Kingdoms overthrown and ruinated.  

IV. Violence and injustice are unfruitful in the end.  A fourth reason, and that a very forcible one to dissuade soldiers, and indeed all manner of men from violence, rapine and injustice, may be taken from the unfruitfulness of such Acts, and consideration of what benefit is gotten by such deeds; suppose a man could get into his hands all the wealth of the world, and bring the Kingdoms under his dominion, when he shall think to sing a Requiem to his soul and to take his ease, having goods laid up for many years, at last he must hear or feel what is spoken to the 
Luke 12.20.  Richman, Thou fool th' night shall they fetch away thy soul from thee, than whose shall those things be that thou hast gotten? Those Kingdoms which thou hast subdued, those Lands and Houses which thou now possessest, having expelled the old inhabitants, those clothes and jewels wherewith thou now arrayest and adornest thyself, whilst the ancient owners go fortorne and destitute, whose shall they be? thine they shall not be, for thy soul shall be fetched away from thee▪ and for thy body, naked camest thou out of thy mother's womb, and naked shalt thou return thither; All thy high Trophies and rich prizes and booties left behind thee▪ ●nd thou, if thy desires were as boundless as 
U●●s Pellaeo juveni non su●●icit Orbis. Juvenal. satire. 10. Sarcophago contentus oris.  Alexander's of whom it was said, that, 
One world doth not the Pellaean youth suffice.  Yet, 
Then with a Cophine thou must be content.   
But if thy Ashes after thy death shall have the honour of a Statue, or a rich Monument, yet time will consume it, or malice break it down. As Scipio Africanus his Statue was broken down, and removed from the place where it was first set, and the brazen urn wherein his ashes were put, with an Epitaph inscribed, of which these verses were a part,  
Whom neither Europe could resist, 
Cui non Europa, non obstitit Africa quondam, Respice res hominum quàm brevis urna tenet epitome. Plutarch. per Darium Tibertum.  nor Africa in times past,  
See men's affairs, how him doth hold a little ●●rn at last.  
But might they so part with on even hands their acts of violence, plundering and injustice, happy were they; but than comes their mischief, that 〈◊〉 S. Austen saith, This is the unhappiness 
Ipsa est infelicitas hominum proprer quod peccant morientes hic dimittunt, a● peccata ipsa secum portant.  of men, that the thing for which they sin when they die, they leave here behind them, But their sins themselves they carry along with them; and an heavy burden will such a carriage be unto their souls. A●hans heap of stones, which were cast upon him, were heavier sure than the Babylonish 
Hom. 2.  garments, and all the Gold and Silver that he had plundered at Hiericho: But if those 
Joshua 7. 26.  stones were poised, they would be found lighter by much than the guilt of those sins, which by violence, plundering, rapine, and other Acts of injustice, men do contract unto their souls, ●o heavy is it, as they are not able to bear it, and yet so adhering that they were not able to shake it of. Oh who is able to express with what unwillingness the soul at death doth undertake its necessitated departure, being loath to leave the things that were precious to it, and appear before God with a conscience blotted with innocent blood, and other acts of cruelty and injustice, which if it might, it would now cast away with as much disdain and anguish of spirit, as Judas did the thirty pieces of silver gotten for betraying Christ; and through the terror of an accusing conscience, despairing, cry out, I have sinned in shedding the blood, cheating, extorting, and plundering the goods, and in slandering and defaming the credits and causes of just and innocent persons. There is an excellent passage in S. Bernard, which we will borrow, being very profitable to the pursuance of this Argument; When the soul 
Cùm magno me●u, magis doloribus anima separatur à corpore, &c. Meditat. Devot. cap. 2.  with great fear and mighty griefs is separated from the body, then do the Angels command, arrest it, and bring it before the Throne of the dreadful Judge, and then the silly soul remembering all the evil, yea the worst deeds, which day or night it wrought, shall tremble & crave sparing, or (as we say) cry quarter, saying, give me leave & spaning, if it be but for an hours space; but then his sins (as it were) speaking, shall say unto him, Thou hast wrought us, we are thy deeds, we will not leave thee, but we will be always with thee, and go with thee to judgement; Then his vices shall accuse his soul with many and s●●dry crimes, and shall find many false witnesses against it, though the true ones are enough to its condemnation; The devils also with a terrible countenance and horrible aspect, shall affright it, and with a great fury persecute it, and catch at it, desiring to keep and possess it, except there be some to deliver it: then the soul finds the eyes and mouth and other senses shut up, by which it was wont to go out and solace itself in outward things, shall turn back into itself, and seeing itself all alone and naked, shall (Thorough despair) fail in itself, and fall under its own self; And because for the love of the world and pleasure of the flesh it hath forsaken the love of God, it shall be forsaken of God in the hour of so great necessity, and be delivered to the devils in Hell to be tormented. Thus far S. Bernard, whose Meditation, (were it well thought upon and seriously believed) would work undoubtedly a great restraint in men from many acts of violence and injustice, which now without scruple of conscience they commit.  
But supposing all that hath been said to be spoken 
Que●t.  of friends, what may be done to enemies? sure it is lawful to ●se all violence against them;  
Hereunto I answer; First we are to consider 
Answ.  enemies as men opponent to peace and justice, and to these they are by wars to be reduced; And no other ends in the pursuit of enemies by sword and hostile Acts are to be sought for; According to the saying of Tully, For this end are 
Ut in pace cum Justitiâ vivatur. Offic. lib. 1. Gratian. ubi supra. Pax quaesita. Aust.  wars undertaken: that men may live in peace with justice. And S. Austen calls a just war, peace sought, or a seeking of peace: These Authors from Nature and Divinity, teaching us, that whatsoever is done in war ought to aim at these ends of peace and justice: As first, to offer conditions of peace, as was commanded by God unto 
Deut. 20. 10.  the people of Israel, and if they should be accepted, than their enemies were to be preserved in safety; upon the performance of tribute or conditions agreed on.  
Secondly, if such conditions of peace should be 
Ibid. 12. 13  refused, than were the enemies to be prosecuted in hostile manner, as killing the men and spoiling their goods; But here the Lord, though he gave the Israelites liberty against their enemies, yet he gave them two rules of restrainte;  
First, the sword should nor touch the innocent, as women and children.  
Secondly, regard was to be had of such things as were necessary to the preservation of life, as fruit-trees, of which respect was to be had, that they were not to be cut down for any service in 
Deut 20. 19  war or in a siege of a City; because the Tree of the field is man's life: The like we may understand of cornfields and meadows, Gardens, and Orchards; by the fruit and strength whereof man's life is preserved; and surely the conservation of these, both in Leaguers and Marches, ought very heedfully to be provided, whether they belong to friends or foes; If they belong friends, it is inhuman to spoil or waste them; if they belong to enemies, it is great policy to preserve them, that the Army may be supplied with necessaries; and here if I could do it without seeming to digress, I would gladly plead for the safety and immunity of the fruits of the ground from spoil and devastation in wars, and make suit for a protection for the husbandman and his labours, together with things belonging unto husbandry, that they might be safe from violence, the necessity of Agriculture or husbandry being of such consequence, that by it only both in wars and peace the life of Kings and Kingdoms is conserved; for this cause there was an 
Camerar. Meditat, H●st. Tom. 1. cap. 5. Tom. 2. cap. 22.  imperial law, that husbandmen and such as were occupied in country businesses, whilst they were resident in villages and country-Townes, should be secure in any part of the Empire, so as none should be found that dare presume to invade, take or violently carry away their persons, Oxen, instruments of Husbandry, or whatsoever belonged unto the country-work; and if 
Concil. Lateranens.  any man should dare through rash boldness to violate and break this Statute, he should restore what he had taken fourfold, should incur infamy by the Law, and be further punished at the Generals or Emperor's discretion: And as the the commonwealth, so the Church according to its power did provide for the privilege and safety of husbandmen among others, that, Those 
In agriculturâ exist●tes & animalia quibus arant, & Semina portant ad agrum, congruâ securitate laetentur.  who were employed in Husbandry, and their cattle wherewith they tilled the ground, and carried seed to the field, should enjoy convenient security: And of Cyrus the great it is registered, that when he went to wars, he caused proclamation to be made, that husbandmen should be spared, and that the conquest should be so ordered, that they might still remain in their possessions; and of Xerxes' King of Persia in his expedition against the Grecians, that he gave charge for the indemnity 
Armatis viris non pastoribus bellum inferamus  of Country men, saying unto one Artabanus, Let us fight with armed men, and souldirs, and not with shepherds; And of the ancient Indians it was counted a wrong in wars, either to take the husbandmen, or to spoil their fields; and such was their care for husbandry, that at one and the same time and place some did meet and join battle with their enemies; when others did plow and dig, and that without any danger. This course was taken by Charles the fifth, in his wars with Francis King of France, in Piedmount; so as they kept either of them a numerous Army, for certain years, otherwise provision would quickly have been wanting to their Forces.  
But to return from whence we digressed; women, and children being spared, the ftuits of the earth conserved, and husbandmen kept indemnified, those, who by force and arms oppose peace and justice, to such armed powers as seek to establish them, to kill and slay, none will deny to be Acts of Justice: or to take them alive, and imprison or enslave them, and to appropriate their Goods, Riches, and Possessions as a lawful prize unto the conquerors; And yet herein much caution is to be had, whereunto it shall not be unprofitable 
I. How to kill an enemy in war.  to observe these Rules.  
First, in killing, slaying and taking away the life of the enemy, is much regard to be had with what mind, intentions, and affections it is done. S. Bernard hath a distinction very profitable to this 
Si praevales, & voluntate superandi vel vindicandi, fortè occidis hominem vivis▪ homicida. Bern. ad milit. Templ.  purpose.  
First, If thou prevailest, and perhaps killest a man out of desire of conquest and revenge, than thou livest a murderer; which name who is he that would not be loath to carry among men, or that his soul should appear in the presence of God with so grievous a sin upon the conscience, as the murder of a man: that creature whereon God hath set the glorious character of his own Image.  
Secondly, There is nevertheless some which 
Est tamen qui non ulciscendi zelo, nec vincendi typho, sed tantùm evadendi remedio interficit hominem.  neither out of zeal, to revenge, nor desire of vistory, kills a man, but only for remedies sake, of avoiding or eschewing some ill; as to suppress Rebellion, to resist invasions, oppressions and the like; In which cases to kill an enemy is undoubtedly lawful. And yet herein it shall much behoove the killer, (though necessity compel him to destroy the body of his enemy) to wish well unto him that falleth under his hand, and together with the wounds of death which he giveth him, to pray unto God to save his soul, and to grant him repentance, faith, and every grace that is needful to everlasting life.  

II. Clemency to be shown to subdued and conquered enemies.  again, not only in taking away the life of the enemy, but also in imprisoning or enslaving his person, and taking his goods, appropriating them to the conquerors themselves, is much moderation and gentle clemency to be used. And that for these Reasons;  

1. Humanity requires it.  First humanity requires it, the conquerors and conquered being both of one Nature, and deriving their originals both from one root, and that these wars as other oppositions, are the consequents of man's fall, wherein the conquerors, and conquered had equal share, being in the loins of Adam, which should move the conquerors to pity those who by hostile Acts, whether force or feats of war, are subdued; And 
1 King. 20. 32.  to say of them as Ahab King of Israel, said of Benhadab King of Syria, subdued by his Forces, and making suit for quarter, he is my Brother; and the conquerors should behold neither the mortal wounds, nor the living miseries of their subdued enemies, but with compassion. Thus of Aneas it is said, when he saw the blood and fall of 
Ingenuit misarans, Virgil Aeucid Lib. 10. Pictatis imago.  Lausus his enemy, slain by his own hand, He lamented him pitifully; and therefore is called, The image of piety (I may say, of pity▪) And of Mar●ollas, which having conquered Sicily, which had stood out very obstinately against him, and standing upon a high place that he might behold the condition of that city, which of late was most rich and flourishing, but now most miserable, he could not abstain from weeping, so as if some 
Quia 〈◊〉 incolumi stare fas non erat, leviter sub tam mansucto victore occidisti. Humanitatis dulcedo etiam inefforata barbarorum ingenia penetrate; orbosque & truces mollit hostium oculos, ac victoriae insolentissimos spiritus flectit, vincit iram; prosternit odium, hostilemque sanguinem hostilibus lachrymis permiscer. Val. Max. lib. 5. cap. Cùm bella quae inter Christianos geruntur, cùm sint ejusdem religionis, etiamsi justa fuerint, plusquàm civilia sint; nostri magistratus (nisi obsteterint justae rationes) 〈◊〉 animos debent habere propensiores ad misericordiam victis impetrandan. Pet. Mart. in qu. occid. an serv. captiv. loc. 17. cla. 4▪  man had seen him, and not known how the case had been, he would have thought the victory to have been another's; which made one say to distressed Sicily, This may be some gratulation or mitigation of thy grief, Because seeing thou mightest not stand in safety, thou fallest so easily under so gentle a conqueror, Omitting other examples, these show us, that The sweetness of humanity pierceth the brutish dispositions of Barbarians, mollifieth the hard and cruel eyes of enemies, and bendeth those spirits that are most proud and insolent of their victory, it conquereth Anger, scals hatred, and mixeth the blood of an enemy with his enemy's tears.  
Again, as humanity, so Christianity teacheth us to be propense and ready to clemency and mercy unto conquered enemies; Seeing those wars which are waged amongst Christians, when they are of one Religion, are more than civil wars, yea though they be just, our Magistrates (except their be just reasons that withstand it) ought to carry minds so much more ready to show mercy unto those that are conquered; And not only Magistrates and Commanders, but all soldiers and military men, even for Christianity's sake, (if so be they be Christians) ought to be ready to show mercy and gentleness to those that are subdued, or brought under their power: Excellent and imitable is the example of the valiant and victorious first Christian Emperor Constantine, who in his wars, during the battle, gave charge, 
Nè multorum fieret caedes, unde non magis, suorum, quàm hostium saluti prospexy. Euseb. de vitâ Constant. lib. 2. c. 13. Ut captivorum misereantur, & cùm homines essent, humanae naturae nequaquàm ●os caperet oblivio  That there should not be a slaughter of many, whereby he took no more care for the safety of his own, then of his enemies; and when victory was gotten, his charge was, That they should have mercy on the prisoners, and seeing they more men, the oblivion or forgetfulness of human nature should never overtake them; And if at any time he saw the minds of his soldiers to be very fierce, he would refrain them with gifts; and further gave order, that if any could take an enemy alive, he should be rewarded; by which means the wisdom of the Emperor found out an alluring way for the conservation of men, so as infinite numbers, even of very Barbarians, escaped safe; Of 
O clementiam nostrâ aetate insolentem. Grynae Annot. in loc. Euseb.  this rare goodness and mercy of the Emperor, one (as it were sighing) thus speaks, Alas for this clemency and gentleness that it is out of fashion in this our Age!  

III. A motive to clemency will be to consider what may befall to the Conqueror  Further it would much induce the victors or conquerors to show clemency and be kind to the conquered and subdued, if they should reflect upon themselves, and seriously bethink what clemency or kindness they would desire if they were in the same case, and therewith remember 
Math. 7. 12.  the speech of our Saviour, whatsoever ye would that men should do unto you, do ye even so unto 
Luke 6. 38.  them; and that with the the same measure that ●ee meet to others, it shall be measured to you again, And surely such considerations may well at some time take hold of them, as Julius Caesar, hearing this sentence, it may befall to every one, that befall to any one; 
Cuivis contingere potest, quod cuiquam contigire Pompeï casum deploro, & meam fortunam metuo▪  to any one; he fell a weeping and being demanded the cause of such tears, he answered, I lament the fall of Pompey, and am afraid of mine ow●● fortune: And it is a very frequent, that the same quarter men give to others, they receive back again from others, as in the case of Adonibezek 
Judges 17. 1 Sam. 15. 33. 1 King. 2. 33.  and Agag, general Ioa● and others, may be seen. To be short, a warning piece unto all men may be that severe threat of the Lord by the prophet Isaiah, we unto theo that spoilest (or as we say plunderest▪) and thou wast not spoiled, and dealest treacherously, and they dealt not treacherously 
Isa. 3●. 1.  with thee: for when thou shalt cease to spoil, thou shall be spoiled. In which words the prophet seems to threaten the King of Assyria, or the land, or Ninivelh, the chief city of Assyria, which did oppress, spoil and plunder the Nations about them, that they should be spoiled afterward; As if it should be said, Woe unto thee that spoilest and plunderest the Nations about 
Nunc tibi grassari licet, nullae vir●● relistunt, sed erunt aliquando qui vos vicissim praedentur. Calv. in loc. Sic mortalium negotia Divina (fortuna) Providentia versat. Val. Maxim. cap. i. de Pomp.  thee; Now thou Mayst spoil and plunder at thy pleasure, there is no strength to resist thee; but there will be some, one time or other, that will plunder thee again; which came to pass when the C●aldeans did come and destroyed Niniveh▪ so the Assyrians did plunder the Jews, and the Chaldees did plunder the Assyrians; we will conclude with a sentence of an Heathen Author, a little refined, Thus doth the providence of God change the affairs and business of men. 
iv. Courteous usage 〈◊〉 〈◊〉 to the conquered, draws others to voluntary submission.  Unto these Arguments we may add this one, that gentle and courteous usage of those that are subdued, helpeth to drew others unto a voluntary submission, to lay down arms, and embrace peace and justice; as Benbadab King of Syria his servants moved their Master, that with sackcloth upon their loins, and Roaps● about their necks they might grave pardon for him, and obtain 
2 King. 20. 31.  a pacification at the King of Israel's hands (whom he had unjustly by war provoked) because they had heard that the Kings of the house of Israel were merciful Kings; And of Tygrane● King of Armenin his willing submission (as an 
Pl●tarch.  author reports) to Pompey, is ascribed to his assurance of Pompey's clemency; whereas on the other part, if there be not a certain● expectation of gentle and kind usage upon submission it makes enemies that they will fight it out to the last man, and rather choose to die in battle, then to submit, yea perchance being death upon thames 
● Maccab. 14. 41.  selves, as Rhas●s, of whom in the history of the Maccabe●s it is reported, That he first fell upon his own sword, then leaped down from, awall amongst his enemies, and at last pulled out his own guts, and threw them among them; choosing rather such a death, then to fall into the hands of the wicked, and be abused otherwise then beseemed him: or if captives be discourteously used, it will drive them to work some feat to bring destruction upon their Victors or conquerors, yea though it be purchased with their own ruin also; As Samson pulling the 
Judg. 16.  house upon himself, and the Philistines, triumphing over him, so ●he became revenged for the great indignity which he suffered and at his death he flew more than he had done in his life. The sum of all these arguments is, that Humaniti●, Christianity, consideration of like future condition, and the motive to induce others opponents and enemies to voluntary submission, and pacification, may plead for, and obtain clemency and courteous dealing with enemies subdued and conquered.  
Something would yet be spoken of dealing 
V. humanity and kindness to be shown to enemies after their death. 2 Sam. 2. 4.  humanly and courteously with a enemy, and that even after his death● which in a word is to commend his body to due burials; There was a law among the Hebrews that they should not suffer the dead bodies of their enemies to lie unburied; and we find how David did take in good part the action of the men of Jabesh-Gilead that buried▪ Saul, who had been his enemy, and slain by another's hand; And of the worthy Judas Maccubaeus, that he used to bury the bodies of 
2 Mac. 12. 39  his slain enemies; yea, we have the heroic Heathens, performing thus much, as Caesar to his enemy Pompey, whose head being cut off and lying long unburied, (forgetting that he had been an enemy) he caused to have an honourable 
Oblitns hostis.  funeral fire perfumed with many precious and sweet spices; And Marcus. Antonius gave the body of Marcus Brutus his late enemy, unto one that had been Brutus his servant, that it might be buried; and to the end it might have the more honourable rites, he gave him his own 
Jacentem non hostem, sed civem deposito existimans odio.  robes to cover his corpse in the funeral: His hatred being laid aside, counting him, being dead, not as an enemy, but a Citizen; And Hannibat would not suffer the bodies of his enemies Aemylius Paulus, Tiberius Gracchus, and Marcus, Marcellus to lie unburied, but caused them to be 
Aliquantò ei plùs gloriae Paulus Gracchus, & Marcellus sepulti, quàm oppressi attulerunt.  interred, saying, that Taulus Gracchus and Marcellus brought him somewhat greater honour being buried, then being subdued by him. These examples from holy and human Stories, are enough to convince the inhumanity of those who rifle and strip the bodies of their slain enemies, and so leave them naked to be a prey to ravenous birds and Beasts: I wish it might not be sometime said of such, The dead Bodies of thy servants have they 
psalms.  given to be meat unto the fowls of the air, and the flesh of thy Saints unto the beasts of the land.  

VI. How to deal with enemies submitting and accepting peace offered unto them.  There are yet another sort of Enemies, which upon the offer of conditions of peace, (which, as we have showed afore out of Deut. 20. 10, 11. were to be made at the beginning of war) shall accept of such conditions, and submit, or shall desire to be received into protection, upon conditions to be agreed upon; these upon the performance of such conditions, may challenge a greater measure of kindness and gentle dealing, than any of which it is yet spoken, they are not only to be suffered, but to be saved and kept harmless; Thus Josh●ah did not only spare the Gibeonites, 
2 Sam. 2●.  that they should not suffer by any under his command, but did also protect them against the Kings of the Amorites which came against them: And when Saul out of his zeal to the 
2 Sam. 27. 28.  Children of Israel, would have broken the League, and destroyed the Gibeonites, God punished his attempt with three years' Famine, and at last by hanging up seven of Saul's Sons. And David was much offended, and cursed the act of ●oab● who was general of his Forces against Ishbosheth) treacherously murdering Abner, who had been in open & actual Rebellion against him, and general of Ishbosheth his Forces, after he had granted him pardon. And of the noble and victorious Emperor Constantine it is recorded, that 
Euseb. de vit. Constant. lib. cap. 10.  if those that were of the contrary part, finding themselves to weak to resist his power, would come and lay down arms, and falling down at his feet, crave quarter and pardon, he would receive 
U●pote ex hominibus conservandis capie●s voluptatem. Plutarch. Valer. Max.  them all, and keep them safe; As taking delight in saving of men. It would be too long to relate all examples of this sort, as of Pompey, who having conquered Tygranes King of Armenia, would not suffer him to be long craving his favour, but with good words comforted him, and restored him his Crown, which he had cast down at Pompey his feet, and restored him to his former estate; Judging it alike honourable to create Kings, 
Aequè 〈◊〉 esse judicans, 〈◊〉 vincere Reges & facere.  as to conquer them. And the famous act of Lucius Paulus, who hearing that Perses, (who of a King in a short time was made a captive) was brought to him, he went out to meet him, in his impartial robes, and when the captivated King would have fallen on his knees before Lucius Paulus, he would not suffer him, but lifted him up, bade him be of good comfort, brought him into his Tent, made him sit beside him in his counsel, vouchsafed him the honour of his Table, with other courteous Respects; In which Spectacle of Perse● subjected, and Lucius Paulus so humanly and kindly dealing with him, it may appear, that if it be a famous Act to subdue an enemy, it 
Non minùs laudabile infelices seire misereri.  is No less praise worth to know how to take pity upon the affllicted and him that is in misery. Thus from sacred and human authority may be learned, with what gentle and courteous Respect to entertain, and fidelity to protect enemies upon conditious of peace, and submission.  
The Application of this which hath been 
application. I. To soldiers.  spoken will be of singular use to all soldiers, and all men whosoever are employed in military 
Cum graviter peccant, hâe solent a pe●●atis suis primâ vo●e se excusare, quòd militant. In verb, Dom. ser. 19 〈◊〉 de coro●● Militis.  affairs, to prevent that excuse which S. Austen notes to have been common among soldiers, and other officers of public businesses; when: they greatly offend they excuse themselves at first with this saying, that they are soldiers; as if then it were lawful for them to do any thing. Tertullian speaking of soldiers, that are Christians, requires two things of them: the one; That they commit nothing against God., the other, That they be ready to suffer for God▪ For war ●●miseth neither impunity, nor freedom from punishment 
Nec enim delictorum impunitatem, & Martyriorum immunitatem militia promittit.  of sin, nor immunity or privilege from martyrdom: But some will say, because they are soldiers, they must needs do so; but our Author will tell us, There is no necessity to sin laid upon them, uponw whom lieth the only necessity not to sin at 
Nulla est necessitas delinquendi, quibus est una necessitas non delinquendi.  all; In that which hath been said, we have seen the necessity of not sinning, by violence and false accusations against any man, and how soldiers should carry themselves to friends and enemies, rather to be helpful to both, then by injustice hurtful to either; To hurt a friend is villainous, to help an enemy (so it redound not to our own wrong) or to abstain from harming him, is a token of a mind truly noble and valorous: such I wish were billeted in all soldier's breasts, and that there could not be found any (among Christians especially) which neither respect friend nor foe, so as their own pleasure or profit 
Ut praedarentur quicquid possint, five essent bona amicorum, five inimicorum, ut enim res pessimè caderet, cogerentur ad restituendum; sed interim aliquam praedae portionem residere apud rapto●em. Erasin. in annotat. super locum.  may be promoted; such a one Erasmus saith he once met with, and heard him (being a captain) thus advice his soldiers: They should plunder what they could, whether the goods of their friends or foes; for howsoever the matter should fall, at the worst they could but be compelled to restitution: and at the least some part of the pillage would remain with the plunderer; But leaving such to the Judgement of the Lord of Hosts; it shall bring more honour to soldiers in their life, and more comfort and hope at their death, if they shall observe this counsel which Aurelianus 
Si vis Tribunus esse, imò si vis vivere, manus militum contine, nemo pullum alienum rapiat, ovem nemo contingat, ●vam nullus auferat, segetem non deterat, oleum, sal, lignum nemo exigat, Annonâ suâ quisque contentus sit, de praedâ hostis, non de ●achrymis provincialium habe●t. Citatur à Bucano loc. de Magistra. quast. 50. Philip Camerar. Meditat. Histor. Tom. 1. cap. 5.  the Emperor gave to his Tribune, or Sergeant-major; If thou wilt be a Tribune, yea if thou intendest to live, restrain the hands of the soldiers, let no man steal another man's chicken, let no man touch another man's sheep, let no man pluck another man's grape, let none thrash out another man's corn, let every one be content with his own victuals, and let him have what he gets out of the spoil of his enemies, and not out of the tears of such as are under our charge, whom we should protect: And the Admirable discipline of the Turks is worth learning (and I wish it rise not up in Judgement against Christians) of which it is said. That no soldier dare take any thing injustly, if he do, he is punished without pity: and that there are appointed Officers to look to those things which are in way that the soldiers march, so as bread, eggs, fruits, oats, and such like things are carried by boys of eight or ten years old, and nothing touched; and Orchards full of fruit by the wayside, yet none dare pluck an Apple without the owner's consent; if he do, his head is lost for it. Let Christian-souldiers think it a shame that Heathens and Turks should outgo them in just and innocent Actions and demeanours; And let them study so to carry themselves, both in marches and quarters, that they may say as Samuel, whose Ox have I taken, or whose ass have I taken? 
1 Sam. 12. 3.  who have I defrauded? whom have I oppressed? or of whose hand have I received any bribes? And when they enter into arms, take unto them the brave resolution which Abraham carried in his noble breast, when he came to the assistance of the King of Sodom, against Chedorlaomer, and to relieve his friend Lot, who was taken prisoner, that he would not take from a thread even to a shoe-latchet: Let them walk in the steps of their father Abraham, and they shall march unto salvation, and rest in Abraham's bosom; And as their Fame shall be honourable, so shall their harmless spirits, holding a true faith in Jesus Christ, the captain of our salvation, when they shall sigh them out upon their beds, or drop them out at their wounds, with their blood upon the field, so encourage them, that they may say, 
Nec pudet viv●re, n●c piget most. II.  I neither shame to live, nor do I shrink or am afraid to die.  
Secondly, if such innocency be required in 
What innocency is required of men in times and places of place.  soldiers, what is required of men employed in places and vocations of peace, and tranquillity in the Commonwealth, how innocent ought they to be, to Life and Person, Name and credit, Goods and Estates of their Neighbours, not to wrong them, but according to their ability, to labour and endeavour to preserve them, and neglect 
Duobus modis pe●catur in hominem, uno modo si laedatur; alio modo fi cùm potest, non ad●uve●ur. A. st●n de meribus e●clesie.  no means that may do them good; For by these two ways it is offended against our Neighbour, either by commission of injuries, or omission of kindnesses, according to the saying of S. Austen, By two ways we offend against a man, one way if he be hurt of us; the other is, if when it is in our power, he be not holpen of us; And another 
Non suflicit abstin●re à malo, nisi fiat quod bonum est, & parum est nemini nocere, nisi studias multis prodesse, Prosper. titul. Epigr. 77.  teacheth us, that It is not sufficient to abstain from doing ill, except that be done which is good; and it small avails to hurt no man, except thou studiest to help and profit many. And it is observed by S. Ambrose, that of these precepts, which John gave to his hearers, some were peculiar to particular men, but the precept of mercy is a common precept, Mercy is necessary to all offices; 
Omnibus Officiis, omibus aetatibus, necessaria, & ab omnibus deferenda misericordia; non Publicanus, non miles excipitur, non agricola, vel urbanus, dives & pauper, &c. Ambros. in locum. Luke 16.  and is of all men to be shown or performed, there is neither Publican nor soldier excepted, nor countryman, nor citizen, nor rich, nor poor, none is exempted: all men in general are admonished that they help him, that hath not of his own to help himself; The omission of this was the condemnation of the Richman that gave no food nor Raiment to hungry and naked Lazarus, we find no mention of any that he had oppressed, and yet is he found to be in Hell in torments; and if it thus befell the neglect of mercy, what shall befall to acts of cruelty? If the fruitless figtree be accursed, what shall become of thorns and briars, such as murderers, fighters, quarellers, slanderers base informers, and such others, and all, who (nor content with that portion that God hath given them) do by cheating, oppression and extortion, or any injust way advance and enrich themselves with the damage, defamation and undoing of others? If at the last doom for the omission of mercy, it shall be said, go ye cursed into everlasting fire, prepared for the devil and his Angels; For I was an hungry, and ye gave me no meat, I was thirsty, and ye gave me no drink, I was a stranger, and ye took me not in, naked, and ye clothed me not, sick, and in prison, and ye visited me not; With what confusion shall it be heard, if Christ shall say:  
Go ye cursed Tyrants, oppressors, and persecutors into everlasting fire; for the mean food which God had given me, ye took it from me; from the poor and homely habitation which I enjoyed, ye expelled and banished me; of the raiment and clothes, wherewith my nakedness was covered from the eyes of men, and my weakness shielded from the violence of the weather, ye have stripped me; of my health, wherein I cheerfully walked with God, and served my Neighbour in love and charity, ye have bereaved me, of my liberty, ye have restrained me, and in close prisons and dungeons shut me up; and all this though ye have not done to me in the members of my natural body, yet have ye done it to these little ones, the members of my mystical body; who are as precious to me as mine own life; For their sakes I took upon me the form of a Servant▪ I gave my spotless blood, and endured the bitter pains of death and Hell for their Redemption.  
Surely to hear this will much amaze and confound, for if he were speechless (upon the check) who wanted the Wedding garment, needs must he be dumb and without excuse whose garments are rolled in blood, and as red as Scarlet and Crimson, Dyed in the blood and sufferings of the Innocent.  
One short Observation more would I desirously commend to your Christian piety, and therewith take leave, it being consolatory that I may be free, as in mine own intentions, so in others estimation, from suspicion of having spoken or written any thing which hath not proceeded from unsaigned Charity, the proper fountain of all Christian Action●▪ Whereas these soldiers who had been addicted to violence, rapine and other vices, and were men accounted the worst alive (as afore from sundry Authors is observed) now coming to John, confessing and sorrow full for their fins, and desiring directions which they might ob●erve in seeking salva●ion, are not rejected of John as men without hope, but are rather received and instructed what to do, and how to demean themselves for the future, with an intimation of safety upon the performance of that which is prescribed; We collect, That great sinners 
Observation, Great senners repenting may obt●in salvation.  repenting and reforming themselves, may obtain salvation; If there had not been time of repentance and hope of salvation upon repentance and amendment, he would not have exhorted these soldiers to amendment. S. Jerome hath a collection 
Hierom●. in Epist. adversi●● 〈◊〉. Revel. 2. 3.  not unlike hereunto upon the Epistles of Jesus Christ to some of the Churches:  
First, the Church of Ephesus had left her first love; the Church of Pergamus also was not free from all offence, for she had in her some which did hold the doctrine of Balaam, which taught to eat things offered to Idols, and to commit Fornication; and such as held the doctrine of the the Nicolaitans; and the Church of Thyatira did suffer the false prophetess Jezabel, which seduced 
Ettamen hos omn●s Dominus hortatur ad poenitentiam, sub comminatione quoque futurae poenae, nisi convertantur; non autem cogeret poenitere, fi non e●set poenitentibus veniam concessurus.  men to commit Fornication, and to eat things offered to Idols; Yet all these the Lord exhorts to repentance, and that under a threat of a punishment to come upon them, except they did repent; but he would not have pressed to repentance except he would grant pardon to them that repented. And another ancient Author observes as much of other Churches mentioned in those Sacred Epistles; In the Church of Sardis the imperfection of works; in the Laodiceans confidence in 
Et tamen ad poenitentiam commonet, sub comminationibus quidem; non comminaretur autem non poenitenti, si non ignosceret poenitenti. Tertul de penitent. Exod. 34. 6, 7. Ezek. 18. 32.  riches is reprehended; And yet these he admonisheth to repent, and that under threatenings, except they repented; But he would not threaten him that repents not, except he would pardon him that doth repent. This ariseth from the goodness of the nature of God, as may be seen in the Proclamation, which passed before his manifestation to Moses, The Lord merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and sin. And the Prophet will tell us from GOD, that he hath no pleasure in the death of him that dieth.  
For this end Jesus Christ the Son of God came into the world, that he might seek and save that which was lost, and that he might call the sinners to Repentance, yea, even such sinners as in the eye of man none could exceed, even them that put him to death, for whom he prayed, 
Luke 23. 34.  Father forgive them, for they know not what they do; Of whom we find some afterward (hearing their sin in crucifying and murdering the Lord of life, taxed by Peter) pricked in conscience, and crying out (like the soldiers in the Text) What 
Acts 2. 37.  shall we do? &c. and by Peter directed to this medicine of Repentance and baptism, with a promise of forgiveness of sins, and receiving the 
Aust. Tract. 38. in in Ev●ng. secundum Jo●●●em.  Holy Ghost. Of these we may say, and infer with S. Austen; This people it was of whom Christ was crucified, of whom he was hanged on a Tree, of whom, hanging there, he was derided, of whom he was thrust thorough with a spear, of whom was given unto him vinegar mingled with Gall to drink: yet for these he prays, Father forgive them, for they know 
Quid autem converso non ignoscitur, si fusus Christ●●inguis ignoscitur. Application. I.  not what they do, And what is there that is not to be forgiven to him that is converted, when the blood of Christ being shed, was thus forgiven?  
The application hereof shall be comprised in two words;  
First, seeing great sinners repenting and reforming 
It calls sinners to repentanoe. Ezekiel 18.  themselves, may be forgiven, it calls us to repentance, as the prophet Ezekiel, first propounding and promising pardon, upon repentance and amendment, calls them to reformation, and casting away their transgressions; and this he doth as it were by an expostulation, or reasoning the matter, For why will ye die O house of Israel? As if he should say, If ye will not repent and 〈…〉 and are guilty of your own destruction, and that not only by 〈◊〉 committed, but also by the remedy of Repentance neglected; And this also is confirmed of God by ●n oath, As I live saith the Lord God, I have no pleasure, in the death of a sinner; but 
〈…〉  that the wicked should turn from his way, and live; turn ye, turn ye from your evil ways, for why will ye die O house of Israel! Hereon is thus 
Ergò poenitentia vita est, cùm praeponitur morti; cam tu peccator ita invade, ita amplectere, ut naufragus alicu●us tabu●●● fidem; haec te p●ccatoru● fluctibu● mersum prolevabit, & in portum Divinae clementlae protelabit. Ter●ul. depoenit. 2.  much noted; Repentance therefore is life, when it is perserred before death: Thou therefore O sinner, so seize upon it, and so embrace it, as a shipwrecked man doth some trusty piece of a plank broken out of the ship, this shall lift thee up being sunk under the waves of thy sins; and draw thee into the haven of God's mercy.  
Secondly, it comforts those that are truly penitent for their sins, wherein they have long lived; or are of great guilt and offence in the eyes of God, as Murder, whoredom, oppression, and such like, upon their repentance and amendment they are pardonable, if they will wash and make themselves clean, then though their sins 
Consolation to true penitents.  were as Scarlet, they shall be white as Snow, if they be redde like Crimson, they shall be as 
isaiah. 1. 18.  wool: Can any blood or sin whatsoever die a deeper colour than the sacred blood of the son of God? and yet we see that forgiven to the Jews repenting and embracing the faith; For 
〈…〉 de ●eccati sui remissionedesperet, quando illi veniam meruerunt, qui occidêrunt 〈◊〉 Aust. in Tract. 31. in Evang▪ secund. Jo●●n●m.  when they (wounded in conscience) they are directed to this remedy with hope of cure and safety, Which may teach us, That▪ no man should despair of the forgiveness of his sin, when they obtained pardon that killed Christ, as saith Saint Austen; we will end with a saying of the same Father, which may serve unto us, both as a cordial against despair, and a caveat against presumption; No man therefore (although he be load●n with an huge burden of sin●) 
Nemo ●gitur (quamvis ingenti pondere p●ccatorum prematur) de boni●ate divinae pie●aris desperare debeat. Ibidem S r n de temp 53. Ideò non propped oer spem v●niae perseve an●er pec●are debemus. Utroque periculo evitato, & à malo d●clinemus, & de pietate De●●eniam speremus.  ought to despair of the goodness of God's mercy, but out of hope of that assured mercy, with daily tears to beg their pardons; which they may rightly expect, if they shall cease from acting their evil works. And on the otherside avoid presumption▪ we ought not therefore to sin, or constantly persevere in sin, because of the hope of forgiveness, but keeping ourselves in the golden mean and swimming in the clear stream of the living Waters, that shall flow out of the belly of him that believeth on Christ; Both dangers being avoided, let us fly and decline that which is evil, and hope for pardon from the mercy of God. Amen.  
Laus Deo.  
FINIS.