SECT . I. The Reason of the Undertaking .

IN all Affairs of this Life , 't is 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 Practice 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 . 't is 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 Rhetorick 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 . 't is certain , there cannot be a better Cause for men to venture their lives in , than the defence of the Protestant Religion and Priviledges : 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 prov'd 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 Conquerour , 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 read 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 my self an Authour , only for that I know this to be of my own framing , I hope I may claim the Priviledge of an Authour 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 my self , which may serve instead of an Apology ; and that is , that to write of the Religion of a Souldier , 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 't were no matter if all of their function were Atheists . 't is 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 threatning 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 accustomed to commit , and to live in the dayly 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 Cowardise in a Souldier 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 shame : 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 void 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 examin 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 . 't is the property of a Souldier 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 deterr 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 Centinels : 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 Souldier . 't is 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 acknowledg 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 quite cast off , and their People become Bruits . Therefore taking it for granted , that 't is 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 write 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 't is God that teacheth the Hands to War , and the Fingers to Fight : 't is 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 your selves , 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 Considence 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 kill'd 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 't is 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 Souldier ; 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 succesful 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 mere 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 ; 't is sufficient that he and the Romans believed it was . But 't is 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 , 't is 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 busie 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 Symboles , and the intrinsick signification , or rather habit of Purity and Holiness . The last of these is essential to the true Religion , whereever 't is 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 necessarily 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 Dishonor 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 statly 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 it self , 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 shew 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 't is 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 Couragious 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 grear 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 accustomed to this easie 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 it self . Such was once the Scotch Covenant ; and such is the Assertion of the Pope's Supremacy in any place out of his Jurisdiction , or Diocess . 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 it self . 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 void , 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 't is 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 it self , 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 decerne , not ato Quis , cui , 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 administred , 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 Antient 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 't is no matter with what Words the Oath is expressed : 't is 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 Centinel in an Army cannot have the Oath administred 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 Souldier 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 Publick 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 Publick 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 joyn 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 rested 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 Heroick 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 our selves , 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 hindred 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 lie still in your Winter Quarters , then you may serve God , almost , as oft as you will your selves : 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 Centinels joyning together in the Publick 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 Cowardise , 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 persue 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 . 't was 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 . 't is 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 sanctifie the Name of God , in all our Words and Actions ; neither using prophane Swearing or Cursing , nor entring 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 publick or private , are needful and requisite , we are to perform , with the most servent 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 Shame .