RELIGIO MILITIS: OR, The Moral Duty OF A SOLDIER, showing How he ought to behave himself TOWARDS GOD, HIS KING and COUNTRY.  
O Socii,( neque enim Ignari sumus ante Malorum)  
O Passi graviora, dabit Deus his quoque finem. Virgil.  
LONDON, Printed by H. C. for John tailor, at the Ship in St. Paul's Church-Yard, 1690.   

To His GRACE FREDRICK, Duke of Schenberg, marquis of Harwich, Earl of Brentford, Baron of Teys, General of all Their Majesties Land-Forces, Master-General of Their Majesties Ordnance, One of their Majesties Most Honourable Privy Council, Kt. of the Most Noble Order of the Garter, Count of the Holy Empire and Merteola, Grandee of Portugal, General of the Elector of Brandenburg's Forces, Stadtholder of Prussia, &c.  
May it please your Grace,  
THE following Papers are bold to presume on your Grace's Patronage and Protection, from the Consideration, that by reason of the high Station in which you move, no Person may claim so just a Title to them, as yourself. The whole Piece being designed for the Instruction and Benefit of Soldiers, so far as concerns Morality and good Manners, I presently conceived your Grace's Name the fittest, as well as the greatest I could set before it. I should do violence to your Grace's Honour, to endeavour to confine the eulogiums of your great and generous Actions in a Piece of Paper; since the whole Christian World is acquainted with them. Some places to their Cost, and with Fear are sensible of that Courage and Conduct, with which, and the Assistance of Heaven, your Arms have always proved victorious: While others with the greatest Pleasure and Satisfaction mention your Name, as the happy Instrument of Peace and Safety to them: Especially the People of England, and I among the rest, are bound to aclowledge, that, next to the Mercy of Almighty God, and the auspicious Aid of his present Majesty, we owe the greatest share of the happiness of our late wonderful Deliverance to your Grace, May Heaven still prosper your Grace's Undertakings, for the Defence and Preservation of the true Religion, the Peace and Prosperity of all Christendom, and especially for the Safety, Honour and Welfare of their Majesties, and these Nations for whom you fight, shall always be the Prayer, of  
My Lord, Your GRACE's Most Humble, and Most Devoted Servant, C. B.   

SECT. I. The Reason of the Undertaking.  
IN all Affairs of this Life, 'tis certain, that in order to an enjoyment of the happy Life which is to come, our Actions must always aim at a sincere and cheerful practise of Christian Duties. But especially, they who are employed in Military Affairs, are in a great measure obliged to be sober and religious. For they must needs be sensible of the danger they daily are in of being taken out of the Land of the living; that they always carry their Lives upon the Points of their Swords, and are not sure of escaping the first shot from the Enemy. 'tis appointed for all Men once to die, says the Apostle; but they that are fighting in the Field of War, may be said, as he says in another place, to die daily. Not that I would seem to discourage Men from the Enterprizes of Honour and Justice, for our Saviour came not to bring Peace on Earth, but a Sword, and such a Sword as is never like to be sheathed, while the World lasts, while there are Heresies and false Religions to broach, or a true Religion to defend: And nothing can be more just and honourable, than for Christians and Protestants to stand to the loss of their Lives in the defence of the Truth. But that which I aim at in urging the danger impending on the Persons who are to stand in its defence, is thereby to excite and quicken in them a sense of the duty, which is especially incumbent on them, as such as are always at the point to die, and therefore ought always to be prepared for death. As I would be very cautious of saying any thing that may tend to dishearten them, who are set out for the Vindication and Defence of the true Religion, and the undoubted Libertiess of those that are sincere Professors of it; but rather, if my poor rhetoric would avail any thing, I would urge all the Arguments I could think on for their encouragement: Yet I would have those that are to run the hazard of the War to consider, that to die in the Field in defence of the Truth, will not do the business, unless they die in the fear of God. The merit of the cause will avail them very little, without the comfort of a good Conscience to accompany it; and I don't see how Men can have that, when they live so loosely, as too many do. 'tis certain, there cannot be a better Cause for men to venture their lives in, than the defence of the Protestant Religion and privileges: But, they that undertake to lose their Lives for a good Cause, ought to be good Men; otherwise let the Cause be never so good, they may perhaps save that, but that will never save them. God makes use of men, as the means in his hand to recover his People out of danger of slavery and arbitrary Power, and the Snares of a false Religion, but we don't find that ever the merit of the Cause proved advantageous to any Man that was not truly religious, except it were that such a Person may be a little advanced for a time on Earth, that his fall may be the greater at the time of death. Thus we find, that, though Jehu was the Instrument of fulfilling all that God had denounced against the House of Ahab, yet because he departed not from the Sins of Jeroboam the Son of Nebat who made Israel to sin, but did that which was evil in the sight of the Lord, the only reward we find he had for all his service, was, that his Children sat upon the Throne to the fourth Generation. So it will be, if not worse with every Christian that goes not forth to War in the fear of the Lord, though he may survive as conqueror, and so come to Honour and Greatness here on Earth, yet he must not expect after this Life to enter into his Master's Joy: but though he has been an Instrument of good to God's People, yet he will at the last day appear to be evil, in that he has not been good in reference to himself. I mean if a man fights against temporal Enemies on the behalf of his fellow Christians, yet unless he at the same time resists the spiritual Enemies which are warring against him in his own Bosom, and endeavour to rescue his own Soul, as well as his Neighbour's Body, he may save one, but it may be with the loss of the other, and yet the merit of the cause be never the less. From these and the like Considerations, I thought it necessary to undertake a work of this nature, which, though it may be short, yet, I hope, the less time is required to red what I shall offer, the sooner it may be imprinted on the memory, and so more easily understood and observed.   

SECT. II. Of the Title, and Scope of the Book.  
THE reason of my prefixing such a Title to these Papers, is not that I would be thought to understand the Religion of any one sort of Men, as distinct from those Duties of Christianity, which all men, of what degree or quality soever, ought to be exercised in. But when I speak of the Religion of a Soldier, I mean, those particular Branches of the Christian Religion, which do more peculiarly belong to Men of such a Quality and Profession. Nor am I the first that have written in such a Style; for there has been a Religio Clerici, and a Religio Medici, before I had a thought of a Religio Militis, which may suffice that I am not singular, or alone. Neither have I done this in imitation of others, that the World should think that I am ambitious of a Name equal to the least of them: But as I have undertaken this only for the benefit of men of a particular Station, so I thought it most proper to direct what I proposed for their Advantage in a particular Style. The titling of Books hath always been at the discretion of the Authors of them: And so, though I cannot tell how to call myself an author, only for that I know this to be of my own framing, I hope I may claim the privilege of an author in this particular. And for the encouragement of those who will allow me this, I will venture to promise that, as near as I can, they shall meet with nothing, or very little in these Pages, derogating from the Sense of the Title I have set before them: And if I make good this, I hope I may come off as to other particulars of Mode and Figure well enough. Besides, I presume I may have something to say for myself, which may serve instead of an Apology; and that is, that to writ of the Religion of a soldier, may be proper enough in this Age, because the generality of men of that profession live as if they were obliged to observe no rules of Religion at all: As if, though the rest of Mankind are indispensably bound to be Christians, and good Christians too, yet 'twere no matter if all of their function were Atheists. 'tis a sad thing to be soberly considered, that men who are under obligations to sleep and wake with their lives in their hands; who besides that they are alike subject to the Diseases and Casualties of Nature with the rest of Mankind, they likewise labour in a much more hazardous Calling, especially in time of action when they come to engage their Enemies, I say, it must needs be a lamentable sight, to behold them exercising themselves in all manner of Wickedness, in the midst of such eminent danger always threatening their Bodies, as if they were resolved, with the loss of them to lose their Souls too! And no man, certainly, especially that has taken upon him such an Office as obliges him to watch diligently for the salvation of all that may be saved, can be a looker on, and behold such unreasonable transactions without endeavouring to make such poor Creatures sensible of their miserable condition, and prescribing them such means as may be effectual, with God's Blessing, to bring them out of it. To so good an end as this, though it may be said that there are many excellent Treatises, which though designed for the general good of all men, may be serviceable enough to private Capacities, yet, I presume, a few things proposed to men of a particular Station, may, for any thing that can appear to the contrary, be better taken, and find a more favourable reception with them for whom they were particularly intended, and so prove more effectual, and in a good measure be productive of the end they aim at. However, to make the least of the matter, though men of a particular rank or quality may reject all general Treatises tending to the promotion of Religion in them, yet when they meet with something which aims directly at themselves, they may be moved thereby to consider somewhat more seriously of their condition than, perhaps, otherwise they would do; and if they are once brought to a consideration of themselves and the State of their Souls in reference to another world, there is some reason to hope, that every thought may work some amendment in their Lives, and so by degrees they may be wrought upon totally to lay aside the sins they have before been accustomend to commit, and to live in the daily Exercise of Christian Duties. At least I would have such consider, that if they slight those things, which are particularly directed to them, for their own everlasting good, the greater will be their Condemnation at the last day. And thus I hope the Title of these Papers appears reasonable enough, and the whole design past disputenecessary, especially in the present juncture.   

SECT. III. Of the Duty of Souldiers, as Christians, in general.  
AS there is no other Name under Heaven by which Men can be Saved, but that of the Son of God, our Lord Jesus Christ; and as all Men, of what profession soever, that are willing to be Eternally happy, must be obedient to his Gospel, so they that are by Profession Souldiers, if they allow themselves to be Men, must own themselves obliged to be conformable to the Doctrines of Christianity, in order to that end. The sentence of the Wisest of Kings and of Men, was, To fear God and keep his Commandments, is the whole Duty of Man. And it concerns every one that pretends to bear Arms, not to be afraid of any thing like himself: They ought to be armed with a Courage that may make them as it were Insensible of Danger from a temporal Enemy. For cowardice in a soldier is a notorious 'vice, and by the Law of Arms unpardonable: wherefore Men must either not Draw a Sword at all, or if they do they must resolve to Fight. How base will that Man appear, who shall run away with a Sword by his Side, if there be a just occasion, and he ought to stand! Certainly such a Man must never appear armed again, for shane: Thus it is then with all that are listed in an Army, they in that moment engage themselves to Fight, when ever they are Lawfully called to it. Now, when I say, they are Lawfully called to Fight, I mean when the occasion as well as the Authority is legal; for both must be alike just, or one makes voided the other: On this account therefore, Men ought to consider the occasion, before they give the Onset. We are taught in the Word of God, that Men must not do Evil that Good may come of it. And then certainly, we must not do Good that Evil may come of it. I mean, we must not Fight under a Lawful Command, to an unlawful end. As suppose we were commanded by a Lawful Authority to spoil the Innocent, to endeavour to propagate a false Religion, or the like, we must rather throw down our Arms, than serve to such Purposes. And if our Condition be such, as that we must obey, or suffer, we had better suffer for a good cause than obey in an Evil. I will forewarn you whom you shall fear, says our Saviour, not him who can only kill the Body, and has not Power to proceed farther, but him who is able to cast both Body and Soul into Hell. And thus to have the fear of God always before our Eyes, is the only way to make us truly Valiant and Courageous. In cases unlawful, the Commanders of an Army should examine the Justice of the cause, make the case their own, and accordingly order themselves: They should be so far from going on ungenerous Enterprizes themselves, that they should boldly endeavour to deter others from them; so far from compelling those that are under them to execute unlawful Commands, that they should rather encourage them to a resolution against them. The main end of War, is the maintenance of Truth, Honour and Justice, and it is the Duty of Souldiers to endeavour after that end in all their actions. 'tis the property of a soldier to be free, and the ready way to be a Slave, is to be mercenary. There are three things, says an Ancient Commander, which are apt to deter Honest Men from bearing Arms. The spoiling and ruining of Innocent Men, 
Georgius Fronsbergius.  who 〈◇〉 no body hurt: The dissolute and wicked lives of the Souldiers, for want of good Discipline; and the Ingratitude of the Superior Commanders to them that deserve well. And this is very well observed: for First, what honest and generous Man can bear the Sight of injured Innocence, without a just resentment of such base and Ignoble actions? Secondly, to see how loosely most Men live in an Army, may be sufficient to deter any person, that ever had the least sense of Religion, from coming into such a Society: And Thirdly, to see a Commander pocket up that which of right belongs to others that are under his Command, is more than enough to discourage Men from coming under his discipline, or when instead of a reward suitable to a Man's service, he shall be slighted and laid aside; and accounted not worth a Smile for hazarding his Life; this must needs dishearten the most Courageous, and make the most Valiant Man at least seem a Coward. From these and the like considerations, then, we may infer that there are some Rules of Honesty and Justice to be observed by all Men in the capacity of Souldiers, as well Commanders, as private sentinels: And that as they are Christians, the same Christian Duties are incumbent on them in particular, as on all Men and Christians in general: that tho' they are not to fear or flee from Men, yet they are to fear God, and to keep his Commandments.   

SECT. IIII. Of the Ten Commandments; and first those of the First Table.  
COncerning the General Duties contained in the Ten Commandments, as we have them, there has been enough said over and over, by many Learned Men. The business here will be only to set down what particular Duties may be inferred from each of, them as applicable to the Life of a soldier. 'tis required, First of all, by the Lord of Hosts himself, that Men should have no other God but him. Now nothing is more natural, than for Men to worship something or other, as God. Nulla gens tam ●ffera ac barbara, quae non cognoscat esse Deum, says Cicero; There is no Nation, or people so barbarous and uncivil, which acknowledge not a Deity. And one of the Arguments the excellent Grotius uses to prove the being of God, is taken from the manifest consent of all Nations, among whom reason and good manners are not quiter cast off, and their People become Bruits. Therefore taking it for granted, that 'tis natural to have, own and worship something as God, we are to know in the next place, that we are to have, own and Worship him as God, whom we know to be the Maker of Heaven and Earth. But there's no need of insisting on this, when I writ to the Professors of Christianity. We must know farther, that we must have, own and Worship him and him only, as God: And this we are to do, not for a time only, but always, so long as we live. Now, as in all Estates and Conditions of Life the Worship of one God is necessary, so especially in a Military course of Life this is very requisite. For 'tis God that teacheth the Hands to War, and the Fingers to Fight: 'tis he that goes out before us to Battle, and causes us to overcome. In him therefore such persons are especially obliged to put their Trust, for Aid and assistance against their Temporal, as well as Spiritual Enemies: On him they are to rely in all their Fortunes, as a God that Saveth not by Sword or any other Weapon, neither by the Arm of Flesh, but by the Almighty Arm of his Power, which is irresistible. There is a very remarkable passage concerning the Jews, Jer. 37.9, 10. Thus saith the Lord, deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart. For though ye had Smitten the whole Army of the Chaldeans that Fight against you, and there remained but wounded Men among them, yet should they rise up every Man in his Tent, and Burn the City with Fire. Which well considered, may be sufficient to Engage us to trust in him for help and succour. They especially who are always hazarding their Lives, should have this trust and confidence in God, that thereby they may behave themselves with the greater Courage& Magnanimity in their Actions, knowing that not an Hair of their Heads shall perish without his Permission; that they may as well be killed walking in the Streets of a Flourishing City, as Fighting in the Field, the Danger being a little more terrible in the last, only because 'tis more visible. Now as an evidence of such a trust in God, it concerns Military Men, always to pray to him, for his help and assistance, for the great and excellent Gifts of Courage and Fortitude, which ought at all times to be inherent to a soldier; for success against their Enemies and the safety and preservation of, not only themselves, but of the whole Army to which they belong. This course has proved very successful of old among the Heathens themselves, when they have been so piously inclined as to use it. Tho' they were ignorant of the true God, and invocated more Traditional Deities represented by Sticks and Stones, yet their Invocations of those very Statues have proved effectual, to the vanquishing their Enemies, and preservation of themselves. To this purpose we find Romulus offering up his Petitions to Jupiter in behalf of the Romans against the Sabines. O Jupiter, says he, here in this Palatine Hill by thy Command, I laid the First Foundation of the City, the Tower the Sabines now do wickedly possess; whence they come Armed, having passed the Middle of the Valley. But do thou, O Father of Gods and Men, at least drive the Enemies hence: Take away the Romans fear, and stop their base and cowardly Flight. If thou wilt be present to help us, here I vow to build a Temple to Jupiter, which shall remain as a Monument to Posterity, that thou being present with us, the City may be safe. And we are  told what followed on this; that when he had thus prayed, as if he was in that Instant sensible that his Prayer was heard, Hence, O Romans, said he, the good and great Jupiter commands you to renew and maintain the Fight. And no sooner had he said this, but the Romans stood still, as if a voice from Heaven had commanded them: Romulus puts himself at the Head of the Army, and they all fall on and make a great slaughter of the Sabines, win the Field and recover the Tower again, which they had taken out of their Hands, &c. Whether the Prayer that Romulus made to Jupiter was the cause of this, or not, is not to the purpose; 'tis sufficient that he and the Romans believed it was. But 'tis certain, that Prayer is very likely to prevail, especially if it be made to the true God, by them that are true Worshippers of him. Nay, our Saviour has assured us, that if we are good Christians, 'tis but asking and we shall receive. Who then, in such a case would not be a true Worshipper of God, to have his Prayers heard, and answered according to his expectations? And who would not at all times pray to him, who has so graciously promised to grant our requests? No circumstance of a Soldier's Life can hinder this; but in all his, Marches, in all his Postures, whether he faces to the Right or Left, to the Front or Rear, God is still before him, and he, may in the most busy Action offer up some short Ejaculation to him on the behalf of himself, and the whole Army in which he sights, which may, for ought he knows, bring Victory on them, and cause the rout of all their Enemies. Or however he or they may fare, he will be innocent, though he may die upon the Spot; if he is at the same time praying to his God, he will die, not only like a Man, but like a Christian, who only changes this Life, for Life everlasting.   

SECT. V. Of the Second Commandment.  
IT is the Honour of a Soldier to sight for the Glory of God: And it is his Glory that Religion is kept pure and undefiled. Now all Religion consists of two Parts, the outward Elements or symbols, and the intrinsic signification, or rather habit of Purity and Holiness. The last of these is essential to the true Religion, wherever 'tis professed. And the first are circumstantially necessary, as we respect a due Decorum in our Actions: As, that we must have a Place set apart and dedicated to the Worship and Service of God, where we should meet together to pay him the Honour due unto his Name. This place is called the House of Prayer, and the House of the Lord, or more vulgarly though unproperly, the Church. There are likewise some Utensils necessary dedicated to the Use of God's House, which are appropriated to the particular parts of his Worship; As the Vessels for the use of the Lord's Table, and other things for decency and order. These circumstantials are such as are held universally necessary, and are of use in all places where the Christian Religion is professed. But, there are some things about which Christians differ among themselves, and these are either such as are indifferent, or such as are in their own Nature sinful. As for things indifferent, they are not worth disputing for, or against, and the time that is wasted in that way, may be spent to much better purposes. The things that most deserve our Consideration, are such as are in their own Nature sinful. And they are chiefly such as tend to the dishonour of God, and the lessening of his Glory. Such are, setting up Images in Churches, and falling down before them and worshipping them. Now this being stately forbidden in the Second Commandment, it becomes the duty of every Christian to abstain from it. Nor is it only a Man's duty to abstain from it himself, but he must likewise have a care of countenancing it in others. Thus then in the capacity of a Soldier, it is his duty, not only to keep himself from being guilty of Idolatry, but he must endeavour to hinder its being imposed on others. To which purpose, if he is by a lawful Authority commanded to endeavour the propagation of an Idolatrous Religion, he must rather suffer, by loss of his Commission, or of Life itself, than obey in a case which tends so directly to the Dishonour of God, and the Destruction of the true Religion. But, on the other hand, when he is by a lawful Authority commanded to draw his Sword against Idolatry in the Defence of the true Religion, he cannot part with his Life more honourably, nor on a more just or noble Account. And I may add, that, That man who uses his Strength and Skill in defence of his Religion, I mean the Protestant Religion, for I can promise for no other; That man I say, if he loses his Life in this World, shall find it again in the next. For as God who has declared that he will visit Idolaters to the third and fourth Generation, will undoubtedly be most severe to them, who by violence go about to introduce an Idolatrous Worship: So the same God, who has promised to show Mercy unto Thousands that worship him in Spirit and Truth, will certainly be their Reward and Portion in a more eminent Manner, who hazard their Lives for his Glory. As our Saviour has assured us, and all men, That, he who would save his Life, by base means, shall lose it: But he who loseth his Life for his sake, and the sake of his true Religion, shall find it, that is, in the World to come Life Everlasting, 
O Socii,( neque enim ignari sumus ante malorum)  
O Passi graviora, dabit Deus his quoque finem.   
Thus therefore should all Protestant Commanders encourage those that are under their Command, as Virgil tells us Aeneas did his Followers, by telling them, that though there may be danger, yet perhaps 'tis not the first they have overcome: Or if it is, and they may expect to meet with much greater Hardships, yet they should think on the Merit of the Cause, and what it is they are to sight for, the Vindication of that which ought to be most dear to them, the Honor of God, and the Preservation of his true Religion: And that if they are courageous in this, God will certainly crown all their Dangers with a glorious and happy End.   

SECT. VI. Of the Third Commandment.  
IN this Commandment, two things are observable; first, a Sin forbidden, and secondly the danger of committing that Sin. The sin forbidden, is, Taking God's Name in vain. Now this may be done three ways; first, by common Swearing; secondly, by taking a false Oath; or thirdly, by breaking a true one. When I consider the Vanity of common Swearing and Cursing, the no advantage which they that use it most reap by it, I cannot but wonder what there can be in it so comely as to induce men to use it. Especially Christians, whose Lord and Master has said, Swear not at all, for them to be guilty of it in so great a measure as some daily are; I cannot express the unreasonableness of it! There are many, I dare say, and especially of those in the Capacity of Soldiers, who are so accustomend to this easy 'vice, that they hardly know when they are guilty of it, and when they are not. And this is a Sin which proceeds commonly from the Passion of a hasty Temper, which is but too ordinarily seen in the Officers of an Army, being displeased some how by them under their Authority. But this sin being here forbidden by God himself, should therefore be avoided by men; and to this End the Passion which may cause it, must be avoided likewise. Good words are as soon uttered as bad, and a man may speak every whit as properly, and as good English without an Oath, as he can with it. Secondly, here likewise is forbidden, the taking of a false Oath. For we are to understand, that an Oath may lawfully be taken to just and generous Ends: But when I say we are not to take a false Oath, I mean such an Oath, as in respect of either the matter of it, or the Person to whom we take it, becomes unlawful and unjust in itself. Such was once the Scotch Covenant; and such is the Assertion of the Pope's Supremacy in any place out of his Jurisdiction, or diocese. In taking either of these, we may be said to take God's Name in vain. The Oath which we may lawfully take, or a lawful Oath, is such as aims at the Glory of God, and the good of his Creatures. And, such is the Oath of Allegiance, and the Assertion of the King's Supremacy, &c. such likewise is every Oath we take to be true to the Trust reposed in us. Any of which Oaths we are not to break by any means, or for any end, so long as the Oath is consistent, and valid in itself. For we are to understand, that a lawful Oath may in process of time become unlawful, and invalid, by being inconsistent, and one Clause contradictory to another. As for instance; When I swear to bear Faith and true Allegiance, to pay full and perfect Obedience to the King; and that it is not lawful upon any pretence whatsoever, to take up Arms against his Authority: And, when at the same time I swear to maintain and defend the Laws of my Country to the Utmost of my Power. In process of time, it may be, this King, to whom I swear to obey, may put me upon breaking the other part of my Oath, by doing violence to the Laws of the Land. Now as one Oath, or part of an Oath is undoubtedly as sacred as another, so by consequence, when I cannot fulfil one without breaking the other, both become voided, and no longer of force to challenge my Obedience: Or at least, especially I may not, nor can I lawfully obey that Person, notwithstanding my Oath of Fidelity to him, who shall require me to do any thing contrary to my Oath in another particular: But rather my Oath of Fidelity to him ceases, because I am equally bound in the other Case. Which deserves well to be considered by such as remain dissatisfied in the present juncture of affairs. But, now when no Oath, or part of an Oath that I have taken is repugnant to another, I must by no means break my Oath.  
{αβγδ},  
{αβγδ}.  
It is very good advice that Pythagoras gives us; First to worship God according to his Will; and then, to observe and keep our Oaths. And 'tis certainly much better to take no Oath at all, if we can avoid it, than to break it after we have taken it. Now to apply all this to a Man in the Capacity of a Soldier; to be guilty of common Swearing must needs be very dangerous to one in that Condition, by reason of the great Hazards he runs in Battles, and Skirmishes. Certainly, to die with an Oath in his Mouth, must go a great way toward making him Eternally miserable: Besides, such an Evil Custom may tend in a great measure to the Detriment of the Army itself, and the ruin of the Cause they fight for; and therefore if they have any sparks of Good, Honour or Justice to themselves or their Countrymen, who are engaged in the same Quarrel, they should leave off the Commission of so ignoble as well as vain a Sin, and never use the Name of God, unless to call upon him in Prayer. Secondly, against taking a false Oath, they would do well to consider, the Legality of the Person's Authority who requires it, and the Lawfulness, likewise of the Cause they are to swear for. There is a Maxim in the Civil Law, 
Sic jusjurandum licitum decern, not ato  
Quis, cvi, quid, per quid, ad quid, cur, quomodo, quando.  Which I leave to the Reader, if he knows any thing of the Language, to translate himself. To those that do not, I shall only tell them in a word or two, that they should, according to this, weigh seriously every Circumstance of Persons, Time and Place; consider who requires the Oath, or to whom they are to swear; whether the Authority be lawful. Then as to the Matter of the Oath, what is to be sworn, by what or to what; as to the reason of it likewise, upon what account the Oath is required: And then as to the manner of it, how it is to be administered, or how we are to take it: And lastly as to the time, when or on what occasion, &c. And if we do not find all Circumstances agreeable to the Laws of Christianity, we cannot safely take such an Oath. To make this plain; when I am required to swear Fidelity to one, whom I do not believe has a Right to my Allegiance, I must consult the Opinions of my Country, and if I see that Person whose Authority I question, set up by the Representatives and Legislative Power of the Nation, I am no longer to doubt of the Legality of his Power, but for the Peace and Quiet of my Country, and the Safety of my Religion, be subject, not only for Wrath, but also and chiefly for Conscience sake. And the same reason that obliges me to be subject, may engage me to swear Subjection. And then, thirdly, when we have taken such an Oath, as we may, and for Peace sake ought to take, we must be true, and strictly observe the Oath we have so taken. Except only in such a case as I have already mentioned, when we are commanded to do any thing unlawful, then, notwithstanding our Oath of Allegiance, we are not to obey. Now in the Case of a Soldier, who ever lists himself into an Army, ought to take all such lawful Oaths as shall be offered him; for otherwise it will be dangerous trusting him, lest he should at one time or other betray the Counsels of that Army he pretends to fight in, to the Enemy, and think it no Breach of Trust. But this is a mistake; for if a Man lists himself as a Volunteer, under whatever Command it be, he does at that instant tacitly swear Fidelity and Obedience: The very pay he receives being the Seal of the Indenture. And therefore whether he swears in form, or not, his Trust is the same, and he is under the same Obligations to Fidelity. As to the form of a Soldier's Oath, among the ancient Romans, this was generally used: Obtemperaturus sum,& facturus quiequid mandabitur ab Imperatoribus, juxta vires; I will obey my Commanders, and do whatever they command me, to the utmost of my Power. And such an Oath as this is but reasonable; For what reason else can any Man list himself under Command, if he does not intend to be obedient to it? But 'tis no matter with what Words the Oath is expressed: 'tis sufficient that it is an Oath, and every Oath is sacred and not to be broken but upon just grounds. And by reason that every private sentinel in an Army cannot have the Oath administered to him in particular, such are to know, that if it be only in that they receive pay, they are thereby as strongly tied to be faithful, as the Officers are who solemnly swear Fidelity. In a word, then, the Religion of a Soldier, in respect to this third Commandment, is, not to swear at all, unless when Justice, Honour and Truth requires, as in the present juncture; and when he has taken such an Oath, either implicitly, by a formal listing himself into the Army, or by a more formal repetition of the words of the Oath in his own Person, he must never think of breaking it, so long as the same Truth, Honour and Justice are secured by it. He that takes so just an Oath, and to so just and generous Ends, with a resolution to keep it, and govern his Actions by it, may with the greatest Assurance and Comfort say, SO HELP ME GOD. On the contrary, we know what is written, The Lord will not hold him guiltless that takes his Name in vain.   

SECT. VII. Of the Fourth Commandment.  
AS no Christian soldier is exempted from the exercise of Christian Duties, so it is certainly the Duty of all such to set apart the time which God has appointed for those ends. Now the Service of God is either public or Private. The Private Service of God is that which belongs to every Man in particular to perform on private occasions; as, to Pray in his Family, and in his Closer, and to do Acts of Mercy and Charity, &c. For these, Men must take the sitter opportunities. But then, the public Worship, or Service of God, is that which he requires to be performed in a more solemn manner, as, To wait upon him in his House, to join in Prayer with the whole Congregation, to hear the word Preached and to Receive the Sacraments, the Signs and mark of our most Holy Profession, &c. For these, there is a set time prefixed in Holy Writ, viz. One day in Seven, set apart and appointed by God himself for these and other such like purposes. And for our encouragement herein, he urges his own Example; In Six Days the Lord made Heaven and Earth, &c. and restend the Seventh Day, and therefore the Lord blessed the Seventh Day, and Hallowed it. And what can be more worth our Imitation than the example of God himself? What can we propose more Honourable, and more becoming a generous Soul, than to tread in the Steps of the King of Heaven? It is an undoubted evidence of a heroic Spirit, when a Man amis at the highest perfection in all his actions. And nothing stirs up emulation more in a noble mind, than the examples of great Men, who act bravely before his face. The greatness of their actions makes him emulous of the like Performances, if not greater and more noble. And how then should the Example of the great God excite a Holy Presumption in us, to imitate him as near as we may? Since by how much the more we are like the Creator, by so much we are exalted above the rest of our Fellow Creatures. God has commanded us to keep holy the Sabbath-day, with a Memento, remember the Sabbath-day, to keep it holy, &c. And he has given us our Liberty in the other six Days, to do what we will ourselves, only we must not commit Sin. And cannot we set apart one Day in the Seven to holy Exercises? It may be you will say, that a Soldier may be hindered in this particular, by his uncertain Marches, or by occasional Defence of himself with the rest of the Army, against the approach of the Enemy. All this may be, though a Christian Army should neither march, nor sight on the Lord's Day, but in case of necessary Defence of themselves: Yet however it may fall out, if any Accident hinders us from performing our Duty on the day appointed, we may have an opportunity on some other day to supply what was wanting the day before, and then we should make it appear, that it is contrary to our Inclinations if we at any time neglect our Duty. At least, while you lye still in your Winter Quarters, then you may serve God, almost, as oft as you will yourselves: Then you may go to Church every Sunday, according to your Duty, and no body will go about to hinder you. Your Officers, I dare say, cannot be against it; or if they are, they ought not, but rather should set good Examples, that so, Commanders and private sentinels joining together in the public Offices of Christianity, they may bring down God's Blessing on their Undertakings, for his Glory, and their Country's good. I would be rightly understood: I do not by this intend any such Zeal, as shall be a shelter for cowardice, that Men should pretend to serve God, only to keep out of danger of sighting, when need requires it. No, Christianity is so far from encouraging this, that it provides that Men should serve God in serving their Country, and the Necessity of the Affair will be sufficient warrant to leave the other to pursue that; nay, in so doing Men cannot properly be said to neglect their duty, because they only neglect one, to perform another, which at that time may be more necessary. But I only put such Men in mind of what they ought to do in such Cases, if they have time and opportunity.  
And thus I have briefly run through the Duties incumbent on a Soldier, in respect to the Commandments of the first Table, which contain the Sum of his Religion towards God. Which he is in the first place to respect, by reason of that manifest Relation in which all Men stand to God that made them. I say it is every Man's duty to serve and honour God in the first place, because in him we live, and move, and have our Being. 'twas he that made us; and we are his People, and the Sheep of his Pasture; from him we receive all things necessary to our Preservation, our Health, Peace, Food and Raiment, the Greatness of which Blessings they know best, who want any of them. 'tis he that goeth out before our Armies, who teacheth our Hands to war, and our Fingers to sight. He is the God of Victory, who gives it to them that serve and please him. Him therefore we must serve, that through him we may overcome. We must always pray to him for help, who only can be our Refuge, and Saviour to deliver us; On him, as always present with us, we must trust; as our only Support under all Dangers and Assaults from our Temporal, as well as Spiritual Enemies. His Battles we must sight in his Name: In the Name of the Lord of Hosts we must go forth, to sight against the Enemies of his true Religion, the Worshippers of Idols, who have so long vexed us in our Land. And as we go forth in his Name, so we must take care that we sanctify the Name of God, in all our Words and Actions; neither using profane Swearing or Cursing, nor entering into a false or unlawful Covenant or Oath; nor for base Ends, breaking that which is true, and lawfully taken. But as his Name is sacred, so let us always use it to sacred Purposes, to invocate his Name, to prosper our Christian and generous Undertakings, and to swear as the Cause justly requires, to be true to his Honour and Glory, by sighting in the Defence of his true Religion, our Lives and Liberties. And whatever Duties else, whether public or private, are needful and requisite, we are to perform, with the most servant Zeal and Affection; that by thus serving God in the first place, he may be moved in love to look upon us, be with us and fight for us, and give us the Victory over all his and our Enemies, to his Glory, our Honour, and their Everlasting Infamy and shane.   

SECT. VIII. Of the fifth Commandment.  
HAving thus dispatched such Duties as are deduceable and necessary to be observed from the Commandments of the first Table, we must now inquire into the Religion of a Soldier in reference to those of the Second. And here in the first place, we are to consider the Duty of Inferiors toward their Superiors, and of Superiors toward Inferiors. The duty of Inferiors toward their Superiors, if we respect a Military Life, is, First, that the private sentinel do his utmost in Obedience to his respective Officer, whether it be an Order from his General immediately, or of an Inferior Officer commissioned by him for that purpose. In this case we are not to consider the danger of the Post, so much as our Duty to be obedient, and to take what Post is appointed for us. 'tis usually said, the more dangerous the Post is, the more honourable; and some will be so far from denying to accept it, that they take it of more choice. However, whether danger be to be chosen or not, is no matter; this is certain, if a Man list himself under Command, he must necessary be obedient to that Command: And as he would be accounted a Coward if he should grumble, so he will be thought no better than a Traitor if he should refuse to be obedient: And I presume it is but reasonable, since the Commanders hazard much more for the safety of those under their Command, than the others can be supposed to do in obeying their Orders. This then is the first thing requisite in the duty of a Private sentinel towards his Commander, to be obedient and subservient to him, in doing what he can to execute his Commands. The second Branch of his duty in this particular, is to honour and respect his Commander as such. And this he must do to show, that his Obedience does not proceed from fear, or that he is compelled, and therefore obeys, but that he cheerfully and readily obeys him because he honours and loves him. On this account, he ought to construe his Commander's words and actions to the best-purposes; as if he imposes on him oftener, or to more hazardous Stations than he does others of his Troop or Company, he should be so far from construing this Injustice or Ill-will, that he should rather esteem it, as proceeding from a particular Confidence his Officer has of his Fidelity above other-Mens, &c. And he should not only harbour such honourable Conceptions himself, but he should likewise endeavour to instill the like into the minds of his Fellow Soldiers; and always reprove any one whom he shall hear speak dishonourably of him. And, Thirdly, as an evidence of his thus honouring his Commander, he should be ready on all occasions to stand in his defence, to rescue him from danger, from the consideration, that upon his preservation depends the safety of himself and all that fight with him: For nothing has a more natural tendency to the discouragement of an Army, than the loss of a good Leader. And this suggests to me further, that if every Inferior Soldier did but consider how unable he is of himself to evade the Stratagems of a politic Enemy, or to Post himself to any advantage, he would see reason enough to induce him duly to honour those that have Conduct as well as Courage, and consequently, he would be so far from performing a grudging Obedience, that he would think no hardship or danger too great, if with that he may have his Officer secure. The Commandment says, Honour thy Father and thy Mother. The private sentinel has so many Fathers as he has Commanders, all whom he ought to honour and obey, so long as their Commands are not contradictory, nor unlawful, but he has but one Mother, as we respect his course of Life, and that is the Church, which he is to honour with his whole Life; for the safety and preservation of which, he is courageously to sight when ever there is occasion. The defence of the true Religion, should be a Motto engraven on every Soldiers heart, which may serve to encourage him in the midst of the greatest dangers. Now the duty of Superiors toward their Inferiors, that is, of Commanders toward their private sentinels, is in short this; To set them good Examples of Courage and Fortitude, to Post others in no greater danger than they will willingly be in themselves, when occasion requires, that is, when they come to action: For out of action the Officer's presence is not altogether required: To show no more favour, as near as can be guessed, to one, than to another: To be kind and good natured; speak kindly to all, and use all means possible to encourage them in their Stations: To be Commanders, but not Tyrants; Just, but not unmerciful. In a word, every Officer should behave himself so to them that are under his Command, as he is willing to be dealt with by those that are in a higher Station than himself, And even the General himself should consider, that there is a God above him, who will one day take account of his Actions. So then it appears to be the necessary Duty of all Men of what quality soever in an Army, to do in all things to others as they would be done unto by others, supposing themselves in other Stations, viz. The private Soldier should consider how he would willingly be served, if he were a Commander: And the Commander, should think what dealing he would like, if he were a private Soldier, &c. And thus, both private sentinels and Commanders should 〈◇〉 all their Actions aim at the Glory of God their Heavenly Father, the Preservation and Peace of their Mother the Church, and the safety and welfare of one another, in all things doing their duty, as it respects this first Commandment, with promise, that their Lives may be preserved, the true Religion propagated and defended, their Country's peace, and plenty secured, and that so all things may go well with them abroad, and that their Days may be long in the Land which the Lord their God hath, or shall give them at home.   

SECT. IX. Of the sixth Commandment.  
WE are not to think that all War is unlawful, because this Commandment says, Thou shalt not kill. This is to be understood, as prohibiting the murder of ourselves or others, out of revenge, or for private ends, or the like. To apply the Precept to a Soldier, we must consider it six ways: First, that he must not seek by any unlawful means the Life of his Fellow Soldier. I say-by unlawful means, because in case of a Conspiracy against the public good, that is, if any one Person in the Army, or more should be by any means contriving to impede or thwart, or to discover their designs against the Enemy, his Fellow Soldier knowing of it, may and ought to discover such traitorous Designs; that the Conspirators may be brought to condign Punishment. Or in case of the murder of any Person in the Army, his Fellow Soldier may, and ought to make known the murderer, if he can, that his Neighbour's Blood may be required at the hands of him who  shed it. In such a case as this, I say, a Man may lawfully be the cause of his Neighbour's death, because he is only accessary to the satisfying of the Law. But when I say we must not by any unlawful means, seek our Neighbour's, or Fellow Soldier's death, I mean, we must not from any private Pique or Grudge, or any other occasion relating to ourselves, though it be to revenge the murder of a near Relation, we may not by any indirect means seek the Death of any Person: But in case of revenging the murder of a Friend, we are to refer the murderer to Justice. Secondly, As we are not to seek the death a Fellow Soldier by any means, so neither may we on any account do violence to any Person else, though he be a public Enemy, in cool Blood, unless it be so far in our own defence as that we can by no means avoid it. {αβγδ}. For, says Phocylides, though the Person we kill be our Enemy, our hands are nevertheless polluted in the murder.[ And consequently we commit sin in such an Action.] Thirdly, we are not to lay violent hands on our own selves, for by this we do not only in the highest manner injure ourselves, but also the Army in which we are listed, by robbing it of one of its Members. self-murder is of all the most aggravating Sin, because it leaves no space at all for Repentance, but with the Body destroys the Soul too. Some Heroes of old, indeed, thought it a noble thing to die by their own hands, rather than by the hands of an Enemy, unless it were in the Field; but the Laws of Christianity forbid all such Practices. Fourthly, by this Commandment, the private Soldier is forbidden to lift up his hand against his Commander, though he may be never so provoked to it; it being his Duty rather to run away from his Fury, if he can, or to endeavour to pacify, or disarm him till his Passion be over, or to do any thing that he may lawfully do, than to harm him whom God has set over him. But, fifthly, if we are commanded to take away the Life of a Fellow Soldier, or any Person else, if it be not to satisfy Justice, but only to gratify our Commander's humour, it may be, because that Person would not obey his Order in some ungenerous Exploit, or the like, we must be so far from being guilty of murder in this way, that we are to endeavour to rescue the Innocent Offender out of his hands. In a word, for one Soldier to kill another, is not only an Injustice to the Person so murdered, but likewise to the public, and to the murderer himself too: For in the first place, such a Person robs the public of a public Good, as is every one that ventures his Life on the public Account: Secondly, he himself becomes obnoxious to Punishment, if he be taken, for Blood requires Blood: And so, Thirdly, whether he is caught and executed, or whether he escapes and is seen no more, the Army will by this means have two the less, and every little gives advantage to the Enemy. So then, in the case of a private Soldier, murder is unlawful on all these accounts, and on any other, that is not for the maintenance of Justice and Truth. On the Commanders part, in the sixth place, He is by this Precept required to take care that he deals with all that are under his Command, as he would be dealt with himself were he and they to change Stations. Nor is he to require any Person else to revenge his quarrel on another, but in all cases he should behave himself so, as that he may be an Example to others of Honour and Justice, that they may be induced to imitate his generous Actions, and so all may become as so many Votaries for Humanity and Brotherly-Love. And, to conclude, that no man may find the least encouragement, either by Example, or otherwise, by any means, or for any end to aim at a sin so contrary to the Laws of Reason, Justice and good Nature.   

SECT. X. Of the seventh Commandment.  
NOT to commit Adultery, according to the strictness of the prohibition, our Saviour tells us, is, not to look on a Woman to lust after her. And if the Injunction be so strict, as to reach the affections of the mind, they must needs be notoriously guilty of the Sin, who commit it openly, in mind and action too. Among other miserable Effects of Sieges, that of Ravishing of Women, is one of the nearest, and next to murder itself, the most afflicting and detestable: Nay, it may be said to vie with murder on one account; because murder often follows on the Neck of a Rape. But certainly this will be a heavy Charge against those Men who practise it, at the day of judgement: For I cannot think Almighty God will countenance such Inhumanity, but rather make them sensible, with vengeance, that, what is a Sin in times and places of peace, is a Sin likewise in War. Adultery, which is here expressed, implies a joint Consent, otherwise, 'tis a Rape on one side or' tother. And 'tis supposed that when this Sin is committed in the sacking of a Town, it must be a Rape on the Man's part, because the Woman, surely, cannot have so much kindness for him who, it may be, murdered her Husband before her face, as to be induced to a Consent. And then we must grant, that a Sin is so much the more aggravating and heinous, by reason of the violence used in the Commission of it. But, how unbecoming a generous mind these. Actions are, I leave to any to judge. After we have conquered Men, to do violence to the Women, is not operae pretium, as we say, it renders us more inglorious, and the Horror of all that hear of it. Though the Conquest itself was never so glorious, yet one base Action in this Nature, is enough to blast it all, and us with Infamy. We have many worthy Examples in profane Story, of Men who abhorred such Actions, as mean and unbecoming any thing of a Soldier. And of all others, the young, and generous Scipio deserves our Imitation in the first place; who when he had taken new Carthage in Spain, a Captive Virging being presented to him, of such eminent Parts and Beauty, that she charmed all that beholded her, he was so far from offering any Injury to her Chastity, that he not only restored her untouched to her Friends, but ordered that she should be kept most pure and inviolate. 'tis true, this unusual sort of Continency, was much suspected by some, to be sorged, and not a real Act of Chastity in Scipio, but a flying Story, spread on purpose to heighten his famed. Especially since that Nation was more than ordinarily addicted to Lust. Nay, and Scipio's own answer to those who presented her, seemed to savour of some sort of ardour in him, if his own Glory had not been at stake. For Plutarch tells us, that he confessed he could willingly have embraced her, if he had been a private Soldier, and not a General. Or as Polybius writes of him; That he answered, If he was a private Soldier, no Present could be more acceptable; but as he was a General, nothing less affencted him. As if Chastity was not a Virtue in a private Soldier, as well as in a Commander. This, however, we may learn from hence; That as the main Cause of Scipio's Continency, proceeded from Principles of Honour, so Christian Commanders should be wrought upon by the like Principles of Honour, and Christianity too, to evade all Temptations of this Nature, and be so far from doing violence to a Woman, who is not able to defend her self, as to refuse all offers of kindness tending so much-to their Dishonour. And the private Soldier too, should hence learn to disdain and contemn such base Exploits, as unworthy the thoughts of a Man, and a Derogation from the Honour of a Christian; to this end considering, that, as a Commander thinks such Actions too mean for one in his Station to be guilty of, the private Soldier, being a Man, may be as careful of his Honour as the other, and so by this means all may be emulous of true Glory and Honour. 'tis a question, which of the two acted more honourably, Scipio in restoring the Virgin that was presented to him inviolate, or Alexander the Great, who when he heard of the exceeding Beauty of Darius's Wife, whom his Men had taken in Battle, he would not see her, nor suffer her to be brought into his sight. For this very Action, Plutarch affirms Alexander to be more chast than Agamemnon; In that, He preferred a Captive to his Wife, when the other, though unmarried, refused to see that which might make an attempt on his Virtue. However he proved afterwards, is nothing to the purpose: Good and Virtuous Actions are to be imitated in whomsoever, or whenever they appear; the circumstances of Persons, time and place do not at all alter the property of the thing; but 'tis much safer to imitate the good Actions of a bad Man, than the evil Actions of the most pious. But besides the Meanness and Inhumanity of a Rape, which I chiefly declaim against, though I would be understood, as condemning the Sin prohibited in this Commandment in all shapes at the same time, I may offer, how far it is from yielding true pleasure or satisfaction, could it be committed with never so much Safety and Honour.  
— Medio de font leporum  
Surgit amari aliquid, quod in ipsis floribus angat.  
In the midst of the sweetest Pleasure, says Lucretius, there appears something which favours of Bitterness, which continually mingles with those pleasures. And it may be supposed, that for this very reason the more prudent Heroes of all Ages, have evaded the enticements to pleasure, that they might avoid the pain, which commonly follows upon it; and so have left Examples and Monuments of Continences to Posterity. Thus we red of Cyrus King of Persia, that, when he refused to see Panthea, a most beautiful Captive, and Araspes pressed him to it, by telling him, that she was a Woman worth his sight; Therefore, says he, I must the more warily abstain from the sight of her. For, if I should be wrought upon by you, to go to her, or to suffer her to be brought to me; her Charms, it may be, would 'allure me to behold her, and the more I look the better I may like, and so I may be induced to stay with her, and many inconveniences may follow, which I would not willingly know. How can a Soldier tell, but that Beauty may be thrown in his way on purpose to entrap and destroy him? This had like to have been the Fate of Alexander the Great, had not he followed his Tutor Aristotle's Counsel. When an Indian King gave him a beautiful Maid to draw him into pleasure, who had been nourished with the poison of Wolf-bane, and being accustomend to it, as to her daily Food, she could constantly eat it without being any way hurt; yet she by reason of that, could not be touched without Infection. Arestotle percieving this, by the sparkling and shining of her Eyes like a Serpent, Beware, O Alexander, says he, for in her are prepared Snares and Destruction. And this was nothing but the truth as it happened, for who ever touched or had to do with her, was immediately intoxicated. Now this would have proved a sad Dilemma to him, and to his whole Army too, had he obeied the Allurements of her Charms, before the wholesome Caution of his Master: It would have convinced them to their Cost, of the truth of the Proverb, Nocet empta dollar voluptas, that pleasure, let it appear never so tempting, will in the end prove but an ill Bargain to the Purchaser: Especially the Pleasures of Lust and Concupiscence. A Soldier therefore, should consider that half an hours dalliance may be the detriment of himself, and those that are with him; or if it is not, yet 'tis too much beneath him to truckle to the seeming perfections of face or shape, especially when he is sighting for Honour and Justice. And from these Considerations, as he would not be guilty of a Sin so unbecoming as well as dangerous, so he should avoid those Excesses as may any way tend to the promotion of it, or raising an Appetite to it. Now nothing runs men into more, and more unnatural Extravagancies than Drunkenness; and this is commonly so inherent to a Soidier, that 'tis usually said, a Cup in the Head makes the Hands sight the better, and the Heart more courageous. But, how true soever this may be, 'tis certain, that the Valour which is caused by hard drinking, amounts to no more than a voluntary Madness. And it has been asserted by some, that Drunkenness kills more Men than War. St. Austin displays this Sin in the most proper Colours: Drunkenness, says he, is the Mother of all sorts of Wickedness; the very Matter of wilful Offences; the Root of all Crimes; the Original of all Vices; the Troubling of the Head; the Subversion of Sense, the Tempest of the Tongue; the Storm of the whole Body; the shipwreck of Chastity; the Loss of Time; Voluntary Madness; Ignominions Weakness; the Baseness of Manners; the Deformity and Disgrace of the whole Life; the Infamy of Honesty, and the Bane of the Soul. Characters odious enough, one would think, to deter any thing of a Man from being seen under them. And if a Soldier could but be sensible, when he is sober, and himself, what inglorious Enterprizes he madly runs upon when he is not, he would, I dare say, be ashamed so far to unman himself as all they do, who are so intoxicated, and overcome. In a word, it concerns every one that calls himself a Soldier, to take care to do all things well and honourably: Which he cannot do, who pursues such base Actions as violating the Chastity of any Person, especially such as being Captives have no Body to defend them. To this end it concerns them likewise to abstain from such Excesses as may be the Causes of such ungenerous Actions. The Commanders in an Army should take care that they set good Examples of Chastity and Sobriety; and if that will not 'allure others to imitate them, other means must be used to keep up the Honour of God, and of themselves; that while they act from Principles of Generosity and Christianity too, they may be looked upon by all as Soldiers, Men and Christians.   

SECT. XI. Of the Eighth, Ninth and Tenth Commandments.  
Honesty is the best Policy, says our English Solomon. And certainly Honesty should be so esteemed by a Soldier above all others. For as much as, if a Soldier be not honest, he thwarts the main End of War, which is to protect the Innocent, and to do Justice for the oppressed, when other means fail. I confess, it may be lawful enough for the Conquering Soldier to take the Spoil of his Enemies, who run away and leave it for him. But to do violence, by robbing his Neighbour in cool Blood, and it may be too, when he is quartered in his House, is great Injustice. Nay, it is no way allowable in an Enemies Territories to rob or spoil those that are, it may be, no way concerned in the War. Though this is commonly the Effect of a Conquest, yet it is not justifiable, when executed on such as quietly yield. The Law of Arms must not be contrary to the Law of the Gospel, which says, Do violence to no Man. In this case, as indeed in all others, the Soldier should make the case his own; and if he is tempted to rob or steal from his Neighbour, he should, before he closes with the Temptation consider, how he would like to be so served, were he in his Neighbour's place. And to the end, the Private Soldier may be honest, there is a Duty incumbent on the Commanders of an Army, not to steal from them, by defrauding them of their Pay when it is due, or delaying to pay it as soon as it is due: For otherwise, with what Conscience can a Commander punish a Soldier for being a Thief, when he knows at the same time, that by reason of his keeping back that which is due to him, he must either, steal or starve? Wherefore, let the Commanders be Examples of Honesty to the Private Soldiers, by duly distributing their Pay; and then let the Private Soldiers learn their Duty, To be content with their Wages.  
Besides that which opposes itself to Thest or Robbery, there is another kind of Honesty, which forbids all endeavours of raising or establishing ones fortune by indirect means. Ambition, I confess is as warrantable in a Soldier, as in any Person whatsoever: But then, there are the same limits to be set to the Ambition of a Soldier, and the same Rules to be observed in it, as there are in the Ambition of any Man else. As, not to endeavour to raise themselves by the Ruin of others, nor to make use of their weaker Brother as a Stirrup to mount them into the Saddle of their desired Greatness, but to be honest, and do righteous things, do to others as they are willing others should do to them. Now, the most practicable Method of insinuating ones self into the Favour of our Superiors, is to endeavour, by false reports to lessen the reputation of such as are in favour already. As, to accuse them of some ill thing to make them suspected; to forge Conspiracles and to bring them in as parties concerned, and so by lying and all kind of Injustice to ruin others to raise ourselves. But as nothing is more practicable, so nothing is more unjust and sinful than Actions of this Nature. And since those Arts are more especially practised by Soldiers against one another; I would tell them, that the best way for a Soldier to get Honour, and Advancement in an Army, is to make use of all opportunities to give Testimonies of his Valour, to give all Men their due Respect and Character, to act always upon true Principles of Honour and Generosity; and to esteem all kind of underhand Practices as too base and mean for the Breast of a Soldier to entertain. Especially, To bear false witness against one another, is so pitiful and unmanly, that surely, any Person that pretends to bear Arms should scorn and be ashamed of it, not only as it is in a high manner sinful, but as it is likewise a Derogation from all true Principles of Honour.  
The late Reverend Bishop Sanderson, in his Case of a Military Life, tells us, that, If there be any possibility of finding a Person capable to take upon him the Employment of a Soldier, as his proper Profession, it must be among those that propose to themselves the same end therein, that is, or ought to be the end of War; that is to say, those that after an impartial Search of their own Hearts, can truly say, and not pretend only, That their chiefest aim in applying themselves to the Wars, is to do their King and Country service, in procuring or preserving the Peace thereof, which no Man can truly say, but he that prefereth the public Good, and the Peace of his Country, before all private Interests. But how contrary do they act to this, who propose nothing more to themselves, at their setting out, than the gratifying their Covetousness and Lusts? Covetousness, the Apostle tells us, is Idolatry: And if so, how can that Man pretend to take up Arms against Idolatry, who at the same time lets Covetousness be mistress of his Heart? 'tis a flat Contradiction. For a Man to take up Arms from a Design upon his Neighbour's House, or a desire of his Wife, or of any thing else that his Neighbour lawfully enjoys, is too ungenerous for a true heroic Soul. A Generous Conqueror will be so far from entertaining such base Desires, that he will rather give his Enemy more, if he appears willing to submit, than take away any thing from him that he does or may enjoy. Especially, he will be so far from coveting his Wife, or doing violence to the Chastity of any Woman, be she never so beautiful, that he will honourably defend her from the villainy of others of a more ungenerous and lascivious Mind. In a word, no end can be lawfully proposed by any Man in taking up Arms, but to sight for the true Religion, his lawful Sovereign, and the Peace and Welfare of his Country. He that draws a Sword to other more ungenerous or unjust purposes, will thereby cause his Name to stink in the Nostrils of Posterity. But he that fights for just and generous Ends, will have this to comfort him, If it be his sate to die in the Field, that after-Ages will say of him, that he died like a Man, and like a Soldier.   

SECT. XII. Of St. John Baptist's Answer to the Soldier, LUKE, 3.14.  
HAving thus briefly laid down the Religion of a Soldier, as it respects the Moral Law, or the Duties of the Ten Commandments, I shall conclude with the doctrine of St. John Baptist; who when the Soldiers among others came to him, and asked him what they should do? He said unto them, Do violence to no Man, neither accuse any falsely, and be content with your Wages. Whence we may take notice, in the first place, that when he says, Do violence to no Man, he does not in that make all sorts of War unlawful, because War cannot be carried on without some violence; but he thereby insinuates, that 'tis the Duty of Soldiers, to see that the War be just, before they adventure in it, otherwise they may do violence with a witness. Now, that War only can be said to be just, which is begun and carried on for the Glory of God, the good of his Church, the Honour and Preservation of a lawful Authority, and the Peace and Welfare of Christendom in general, and of our respective Commonwealth in particular. In being concerned in such a War as this, so long as we aim at no worse ends than these, we cannot do amiss. Secondly, when he says, Do violence to no Man, he thereby intends, that we should do to others as we would they should do to us: Not be uncivil and outrageous in our Quarters, but give all the encouragement possible to those that entertain us, that we may receive their kindness, not as if it came of force, but with good Will and Pleasure. It has been a great Grievance to many poor People, that the Soldiers who have been quartered upon them, have behaved themselves in so insolent a manner, that they appeared in nothing, shape only excepted, like other Men. But as a Soldier should above all others be endowed with, and guided by Principles of Humanity; so it redounds much more to their shane, if they at any time appear otherwise. Thirdly, more particularly, when he says, Do no violence to no Man, he means, that Soldiers who always are armed, should have a care of offering any Injury to those that are not. And, to say truth, nothing appears more infamous, than he who shall so far abandon all Sparks of Generosity, as to offer violence to one that is not in a capacity to defend himself; his very Name will stink whilst himself is living. Again, when he says, Accuse no Man falsely, any one may guess what he means, That we should not for any end whatever, betray the Innocent by false Accusation, or speak evil of such as deserve better than ourselves. But of this see more in the foregoing Section. Lastly, when he says, Be content with your Wages, he teaches us, to be satisfied with the common Pay according to our Post and Station, and not to endeavour after more by any indirect means, as Robbery, Bribery or the like. Especially, to take a Bribe to act in any case contrary to ones trust, is a most abominable Crime, flatly repugnant to the Laws of Arms, Christianity and Nature itself. 'tis very ungenerous for an Adversary to endeavour to prevail by Bribery, but 'tis much more base for any Man to accept of the Bribe that's offered to such unlawful Ends. But, a word of this, I hope may be sufficient. To conclude, This in short is the Moral Religion of a Soldier, to direct all his Thoughts and Actions to the attaimment of just and generous Ends: To sight, when he is lawfully called to it, for Religion, the Glory of God and the Good of his King and Country: Against the Worshippers of Idols and false Gods, who either hurt us abroad, or disturb our Peace at home. Not to lift up his hand for Injury or Oppression, but cheerfully to draw his Sword, and courageously to sight for the Preservation of Truth, Honour and Justice: In all cases to behave himself so, that God may love him, and sight with him; and then he need not fear what Man can do unto him.— Si Deus nobiscum, Quis contra nos?  
FINIS.