AS Children through ignorance of the nature, and perill of Fire often times fall thereinto, and are burnt: so Men not acquainted with the nature, and danger of Warre, too often desire it, Dulce bellum inexpertis. and too soone rush into it, to their own ruine. And therefore that we may see clearly, as in gl [...]sse, the true nature of this heavy plague of Warre, which now threatens our desolation, and the downfall of our Church and State, I have once againe stept upon the Stage, and for the good of my Country, exposed my selfe to the sight, and censure of all eyes and tongues. Omitting wholly what I have handled concerning Warre, both in my Pious m [...] [...]r [...]ctise in Parliament time; and in The Prin­cipall duty of Parliament men; and in The Ʋindication of the Parlia­ment, and their proceedings; I will here for the information of the judg­ment, the cleaning of the understanding, and the satisfaction of the conscience of all those, who will peruse this Treatise, lay down many things, concerning both Warre in generall, and Civill Warre in parti­cular; although for brevities sake I shall omitt many things concerning both, which might be said, and treat but briefly of those things which I do handle.

Warre in generall, is a lawfull defence, whereby the ordinary, What Warre is. and lawfull Magsitrate, for just causes taking up Armes, doth publickely repell force with force, revengeth publicke, and generall injuries, or recovers generall, or generally sustained losses. In this Definition these things are observable. viz.

• I. That Warre is not to be undertaken, but for just causes.
• II. That it belongs onely unto the Magistrate to make Warre, and not to private persons
• III. That it is not to be moved, but repelled: not kindled, but quen­ched: that is, rather for defence then offence: for the punishing of in­juries, than the doing of wrong. All which showes evidently the law­fulnesse of the Parliaments Warres, their Cause being Religion, and the Republiques good; Themselves the greatest Magistrates, and of greatest power; and this designe of theirs declined as long as possibly they could, with the safety of the State.

Q. 1. It may here be demanded, What the grounds, & causes of Warre are? The Causes of Warre.

A. 1. First, in generall, the great Alexander being once demanded, why he endeavoured by Warre, to be Lord of the whole world, made an­swer; All the Warres that are raised in this world, are for one of these three Causes; viz, either to have many Gods, many Lawes, or many Kings: [Page 2]therefore I desire by Warr to possesse the world, and to command it, that all the inhabitants thereof may honour but one God, serve but one King, and observe but one Law. Guevara fa­miliar. epist pag. 240

A. 2. Secondly, and more particularly, Warrs come sometimes from a good ground, or cause, sometimes from a bad bottome, or foundation.

First, sometimes War comes from good grounds, it being onely or­dained to make men live in peace; whence Augustine Quae non cru­delitate, aut cu­piditate, sed pa­cis studio gerun­tur, Aug in libr ele Verb. Dom saith, That even amongst, yea by the true Worshipers of God, Warrs are often raised, and undertaken, not out of coveteousnesse, or cruelty, but out of a true, and sincere desire of setling peace. Yea hence the Emblematists de­vised this Hieroglyphicke to expresse this truth, viz, Andr. Akiat. emblem. Pag 445 a Helmet which had been used in War, being in time of peace neglected, and laid by, a swarme of Bees (emblemes of sweet peace) come and hire, build, and breed therein: the Motto or word was, ex bello pax. Peace is the off-spring of War, or War the Parent of Peace: much like unto the souldiers sword, which in Martiall was turned in the time of peace unto a Reapers sicle.

Secondly, sometimes Warr comes from a bad bottome, or foundation, yea for the most part springs from one, or other of these evill rootes; to wit, either,

I. From some unbridled pleasures, and immoderate, and inordinate lusts. Iam. 4, 1 Or

II. From diversity of Religion. For,

I. Sometimes Satan the father, and Prince of Heresy, stirs up Ware against the woman. And,

II. Antichrist, alwayes having an intestine hatred, and bitternesse of spirit, and mind against Christ, and his truth, instigates, and sets on work still some instruments or other, for the opposing, distracting, and dividing of those places, and persons who professe the Gospel. Or

III. From some coveteous desires, and affections. The fountaine, and originall of all Warrs, and seditions (saith Plutarch. [...]ello [...] ac [...] fon [...], & or [...]go, &c, Plutar. con­sol. ad Apol) are the corrupt coveteous desires of man, whereby, by hooke, and crook, right or wrong; he pursues after vehemently whatsoever he conceives, to be for his pro­fit, and advantage. Whence Seneca [...] Prov faith:

That is,

[Page 3] IV. From ambition, or, a desire to rule: Genes. 14, 3 It is observed by Eu­tropius, and others, that the Romanes were 500, yeares in conquering of Jtaly, and that for the most part; they were ever in their Warrs As­sailants, and but seldome times Defendants: and why so? but onely from their ambition to rule others, and to bring all into their subjection. Yea what but ambition, and a desire of supreame Soveraigrty was the cause of all Alexanders, and the great Turkes Warrs?

V. Warrs alwayes, at least on one part, or in regard of one side comes from some sinne or other: according to that of Plutarch. Nullum omnins bellum, cujus vitium aliquod non sit causa, &c plut. de repugn. Stoic. There is no Warr whereof some sinne, or vice is not the cause; viz, either pleasure, coveteousnesse, ambition, desire to rule, or the like.

VI As Warrs come from some sinne or other of those who raise them, so they come from or for the sinnes of those against whom they are raised: for the sword is sent by God unto a people for their sinnes, and is there­fore the punishment of sin. Yea sin is Causa sine qua non, such a cause of all Warrs, that no Nation should be annoied with any, if it were not for their sins. Levit. 26, 24, 25: Deut 28, 36, 49 Iud: 2, 13 & 3, 1, 8, & 4 1, & 6, 1, & 10, 6, & 13, 1 & 1, King 8, 33, Jsa. 5, 25, Ier. 5 15

Qu. 2. Having thus cursorily run over the grounds or causes of Warr, in the next place we will consider Requisita, what, or how many things are requisite in Warr?

A. 1. I may answer hereunto, either as a Souldier, or as a Scholler. The things required in Ware.

First, if I should answer this as a Souldier, or as a Scholler in Mars his Schoole, then I might say, as Brasidas was wont to say, Thu yd. l, 5, S [...] serm 52 That these three things are requisite, and necessary in Ware: to wit,

I. To be willing to fight: for if a man hunt with unwilling hounds, he will scarrely ever catch the hare, and if a man fight against his will, he will hardly endeavour as he ought to overcome him, or them, with, or against whom he fights. And,

II. To feare disgrace, and shame: for if he be shamelesse, and fearelesse of disgrace, he will quickly flee, and forsake his colours. And,

III. To be obedient to Commanders; for if the souldier do not obey his Captaine, and Commanders, he will quickly be disranked; he may quickly be slaine, or taken by the enemy: and cannot performe any good service for him, under whom he fights.

A. 2 Secondly, if I should answer this as a Divine, or as a Scholler in Christs Schoole, then I must say, that these three things are required in every lawfull Ware, viz.

I. A lawfull Authority commanding it; for Warr must not be at­tempted without the Authority of the Magistrate.

II. A just, and lawfull end, or cause, occasioning, and moving it. Now [Page 4]what the lawfull Causes of Warre are and when Warre is lawfully un­dertaken followes by and by.

III. A good affection in following it, or a due consideration of the manner of the enterprising, and prosecuting of it: for although the cause of Warre be just, yet it must not be rashly set upon, but all other meanes must first be tried. Iudg. 10.13. 2 King. 18.14.

Qu. 3. The nature and miseries of Warre. It may now be enquired, What the Nature of Warre is?

A. 1. First, Warre is sometimes the whet-stone of fortitude, and the en­courager, and stirrer up of youth unto Martiall discipline. When the King of the Lacedaemonians did threaten, that he would utterly destroy and raze a certaine Citie, which had often annoyed the Laccdaemoniant, & found them work, the Ephori would not permit it, saying Nequaquam abolobis, neque sub [...]er [...]es juve­num cotem, Plutar. in Lacon. Bruso lib. 3. c. 15 Thou shalt not destroy, nor abolish the Whet-stone of youth: calling thus that Citie which so often troubled them, the Whet-stone of youth: because their young men thereby were whetted, and their affections jet on edge to be skilfull in the art of Warre, seeing there were those so neare them, who would try both their skill, and strength upon every occasion, and advantage.

A. 2. Secondly, most commonly Warre is evill; whence the Scripture sometimes calls it, a grievous evill. Isa. 21.15. sometimes an oppressing evill. Jerem. 46.16. sometimes a bitter evill. 2. Sam. 2.26. sometimes a devouring evill. 2. Sam. 2.26. Ier. 50.22. sometimes an evill which pierceth unto the heart, and soule. Ierem. 4.10.

A. 3. Thirdly, Warre is of that nature that few are enriched thereby, as appeares thus; If any grow rich by Warre, then it is those who gather the spoiles thereof; but seldome these; therefore few or none. We say, Male parta, malè dilabuntur; goods ill got wast like snow before the sun: as money wonne at playe, or got by theft. Yea lawfull prey, for pillage is seldome long enjoyed, according to our English Proverbe, Gightly come, Cightly go; or, to the Greek Adage [...], I got this booty in the warrs from an enemie, and therefore I may spend it the more freely.

A. 4 Fourthly, Warre is the cause of all innovations, alterations, and mu­tations in a State, they being still brought in by the sword, or an o­verawing power. Whence Lucian saith, [...], Warre is the father of all things, or the Author of all changes in States, and Kingdomes, from which all things seeme to proceed. Historians observe, that there is a vicissitude, and intercourse of all things, and that once in a 100 or at least in 400. yeares there is some great change, and alteration in all governments, and States, either in Religion, or manner [Page 5]of government, or Governours, which change whatsoever it is, seldome comes but by Warre. As for example, if curs or any Protestant Prince should desire to introduce, or set up Popery, it would very hardly be don but by the sword; and a strong power; Warre producing all innovations, and mutations in States.

A 5 Fiftly, Warre is a miserable plague; whence this word Warre in the Hebrew tongue, hath its name from cutting, biting, and devouring, be­cause warrs devoure, and consume many. Hence the sword is said to have a mouth, that is, an edge. Iob 1, 15, Hebr. 11, 34 and to eat Iob 2, Sam. 11, 25 that is, to kill. Warre is one of Gods 4 fierce, and devouring plagues: Ezeth. 14.21 yea one of his 3. sorest judgments Ezeth. 2, Sam. 24, 13, 14 and seemes to be the greatest of all the 3. or 4. Levit. 26, 16 17, 25, 33 Deut. 28, 48, &c

Qu. 4. Some may here say, If Warre be of this nature, then what may we thinke thereof?

A. 1. First, we may safely thinke, that some Warre is lawfull; for (as Au­gustine saith,) Si Christiana disciplina omnia bella culparot, &c Aug. in strm de Centur If Christianity should blame, or taxe all warrs, then when the souldiers asked Christ what they should do for the salvation of their soules, he would undoubtedly have bidden them to cast away their weapons, and to give over Warre, which he doth not but onely forbids them to wrong any, and bids them be content with their wages: which showes plainely, that some Warrs are lawfull, and therefore not all to be condemned.

A. 2. Secondly, we may thinke that the event of Warris most uncertaine; and therefore they are much mistaken who expect from the Warrs no­thing but good news, and prosperous successe in all designes, and en­terprizes, Errant qui in bello omnes seoū ­dos rerum even­tus expectant, Iul. Caes. Comm. lib. 7 for he who puts on his armour must not bragge, as he that puts it off. Philip of Macedon warring upon the Grecians, Diogenes: came into his tent, and being conducted to the Emperour, and asked if he were a South-sayer, or Fortune-teller? answered S [...]itiae vani­tatis (que) tuae sum verus speculator, &c yes I am a true Fore-teller, and Fortune-teller of thy folly, and vanity, who (when none compells thee) comes to hazard thy life, and Kingdome, and to cast the dice of warr, whether thou shalt live or not, and whether thou shalt have a Kingdome at command, or to possesse or not. When 2. Armies are in the fields, we see both of them to have warlike weapons, and both to have humane bodies Virinque fer­rum, & cerporae humana erunt: nus quam minus quam in bello e­ventus respon­dent, Liv. lib. 3; and not the one of them to be armed, and the other naked, and the one mortall, but the other immortall; and therefore successe, event, and expectation, never deceive us, or frustrats our hope so much, in any thing as in Warr.

A. 3. Thirdly, we may thinke of Warr, that it is a thing not to be desired; and that none delights in the sound of the warlike Drums, or in the the Alarmes of Warr; but onely they who never tasted the bitternesse thereof Dulce bellum non expertis, at quigustavit, cō ­trem: scit animo quoties adven­tans illud videt. pindar. apud S. ob. for he who hath once felt the smart of it, will tremble as [Page 6]oft as he thinks of its approach, or summous therunto. And therfore we must use all our best skill, and cunning alwayes to avoide warr as much as possibly we can, Adversariorū pug [...]a prudenter declinanda, Greg in mor it being a thing of that nature, that no wise man will desire it, nor willingly (when he can, and may avoide it) cast himselfe into Mars his armes, or expose himselfe to the mercy of his enemies sword, and his body, and life to perill, seeing it is not in our power to overcome or conquer, the issue of all warr being doubtfull, and hazardous. Sapientis non est velle certare, & periculo se velle committere &c Lactant. l 6

A. 4. Fourthly, we may well thinke, that Warr is not so easily ended as begun; and that all should take notice of this who undertake Ware, that it is easily begun, but hardly ended, easy to enter into, but hard to get out of, (like a curious drawn Garden maze) the beginning and ending not being in the same mans power: Scito omne bellum sum faci­le, caeterum aeger­rimè desinere, &c Salust. in Iugurth for every coward, or fresh water souldier may begin Ware, but it is laid aside, when the Conquerour will. Bellum inci­pere cuivis ctiam ignavo licet. de­ponitur cum vi­ctores velint, Tull. in quaest

A. 5. Fiftly, we may thinke, that Warr is such a thing, that to be free from it, is a great blessing, and happinesse, and so pronounced to be by God. Isa. 2.4. Mich. 4 3. And therefore is never to be attempted, but upon immergent necessity.

A. 6. Sixthly, we may thinke this of Ware to wit, That if peace may be procured, Warr is not to be waged; as Marcian the Emperour was wont to say Imperatoriar, ma non esse ca­pienda, dum pacē habere liceret, Zo. naras to. 3, Ann Kings must not take up Armes against their subjects or any, so long as they may live quietly, and in peace.

A. 7. Seventhly, we may thinke of Warr, that it ought not to be un­dertaken rashly, or unadvisedly, but with most mature deliberation; and that before we begin Ware, we should well consider what may happen in Ware Quiequid eve­nire in bedo po­test, priusquam ingrediare consi­dera, Thucyd. l. 1 and not onely thinke with our selves, what power, and strength we have: but what the power of chance, or common fate of Ware is, or may be. cum tuas vires, tumvim fortunae, Martomque belli communem pro­pone animo, Liv. lib. 30

A. 8. Eighthly, we may safely thinke of Ware, that it is evill, or a great judgment, or an evill, alwayes in some regard. The Aeolians in­tending to ayd the Argives in their Warrs, Archidamus writ a letter unto them, wherein were onely these words, Quietnesse is good; and therefore if that be (as indeed it is) most true, then by the rule of con­traries it will follow, that War is evill. Yea Warr simply considered, and in it selfe, may be reckoned in the number of evills; that is, either

• I. Of evill of sinne, for it cannot be just on both sides. Or
• II. Of evill of punishment; for it was ever held a scourge of God; and is onely therefore esteemed good, because we are bad.

Ninthly, we may think from the word of God that the war wherby whole Kingdomes are infested, wastest, and destroyed, comes not by chance, but by the purpose, permission, and providence of God, for the punishment of mens sinnes Leu. 26.17.2 [...].31. &c. 2 Sam. 17.24.12 13. Psal. 46.9.10. And thus by these particulars we may ghesse at the nature of war, and see a little what we may think thereof: We will now briefly lay downe

Quest. 5. What things are justly taxed in warre?

Ans. 1. An implacable desire of revenge, or to mischeeve those with, or against whom we fight: For although we may punish offences, yet we must not revenge our selves; and I conceive that in war we should bee more ready and inclinable to spare when wee can take, and with safety keep alive, than to kill; especially when the warre is undertaken for the punishment of Delinquents, because then if we keep them alive, they may fall by the sword of justice in the Magistrates hands as well as by us in battell; and therefore they who have no mercy upon any in war are justly taxed.

2. Cruelty in revenging, and punishing in warre is justly taxed, for although a man may kill his enemy in battell, yet he should not de­light in using cruelty towards him, by devising new or strangetor­ments to make him die.

3. Covetousnesse of prey and pillage is taxed in warre; for although it is not a sin to fight in war, yet to fight or war only for prey or pil­lage, is a crime Militare non est deli­ctum, sed prop­ter praedam militare, pec­catum est. Ambros..

4. Ambitious desires to rule, or possesse the Thrones and Crownes of others, are justly taxed in war. A Philosopher presenting Antigo­nus with a book, de justititia, concerning just and upright dealing be­tween man and man, he said Desipis, qui cum me vi­deas alienas u­bes armis vex­antem, tamen apud me de ju­stitia diceris. Erasm. lib. 4. Apoph. ex Pl [...]., Thou art a foole in graine oh Philoso­pher, who when thou seest me oppressing with war strange Cities, telst me of justice and upright dealing: Implying thus much, That they who for the enriching of themselves, or for the enlarging of their Territories, or for the glory of their Name, seek other mens Cities and Crownes, can­not observe the Lawes of righteousnesse. And therfore this ambitious desire is in war justly worthy of blame.

Quest. 6. I will now lance this plague soare of War, and touch it to the quick, in and by this quere; What the miseries of war are?

The miseries and miserable fruits and effects of war are many and great; as for example.

Answ. 1. In war the most wicked are held the most warlike, yea, ex­cept a man be exorbitantly wretched, he is scarce esteemed a resolute and right bred souldier; for as a plough-man except he be crooked and [Page 8]bending to his labour, doth never make cleare work, nor furrow his land handsomely, as the Jewes were wont to say; so except a souldier can sweare, swagger, ravish Maids, deflower Matrons, and play the villaine in graine, he is scarcely counted a man at armes in these corrupt times.

2. War continued, or long wars make men inhumane, for consuetudo peccandi tollit sensum peccati, that is,

At first sinne seemes to us loathing, but often sinning makes sinne seeme nothing; reade and compare together, 2 King 8 12.13. with 10.32.33. where before Hazael ever truly entred into the wars, he thought he could never be so cruell, as to dash the childrens braines against the stones, as the Prophet foretold; but afterwards when he was inured with warre, he did it. And thus the continuall warres which the Sicilians had, made them like savage beasts, as Plutarch saith.

3. Warre brings populous Cities to utter destruction, and desolation Ierem. 18.2. Hose. 5.8.9.; as we see by Fridericus Oenobarbus, who when he had overthrown Mil­lain, sowed salt there, and harrowed it, to shew that that City was brought to utter destruction.

4. War brings misery, and desperate distractions upon, and unto that Kingdome were it is: For, as the Sea (though vast and great) is tossed and troubled when the winds strive and rage; so when Kings con­tend, and make war one upon another, their whole Kingdoms are dis­quieted, perplext and vext Quemadmo dem certanti­bus veatis ma­re concuritur, sic Reg bus sibi adversantibus, populus regni vexatur. Chrysost in Matth..

5. War wasts that in an instant, which was long a finishing, and ruines in a trice what was long a re-edifying; for as Herostratus, an obscure and base man, could easily burn the Temple of Diana of the Ephesi­ans, which was 220 yeeres abuilding of all Asia, at the cost of many Kings, and beautified with the cunning labours of many excellent workmen; so it is most casie in war, by fire and sword quickly to sub­vert famous and admired Cities, as we see by Niniveh, Jerusalem and others, and shall see (we hope) by Rome. Wofull experience in poore Ireland shewes that warre wasts and consumes all wheresoever it comes, whether Townes, Cities, Villages, Corne-fields, Vine-yards, Forts, Orchards, and whatsoever is necessary for the sustentation of man.

6. Warre spares none, neither man, woman, nor child, neither young nor old: Virgins and Wives in warre are ravished and vitiated: In­fants are trampled without pity or mercy under the horse feet, or tossed upon speares points: Women with child are often cut up and dis­fected.

[Page 9]7. War exposeth all things to prey, plundering and pillage. And

8. Casteth, or carrieth those who are left unflaine into exile, capti­ty, banishment, and bendage.

And thus I have briefly shewed the nature and misery of War in gene­rall: I will now proceed to the confideration of Civill-war, wherein first we will take a view of the nature, then of the misery thereof.

Quest. 7. What is the nature of Civill war?

Answ. 1. It is a misery of miseries, for when wars arife in a Com­monwealth, great calamities do invade that place, both publikely and privatly Cum ori­untur bella, et publice & pri­vatim magnae urbem calami­tates invadunt Plato lib. 1. de lege.: war being like a swelling and overflowing streame and tide, which scatters, wasts, overturnes and beates down all things be­fore it; much more Civill wars, wherein one part of the Land wars up­on, or against another, as it is now in Ireland, and begun in England Bellum torrentis instar omnia slernit, & vastat. Plut. de educat. puer.. In Civill wars nothing but misery can be expected, for if the worst part prevaile, their mercies are cruell, and if the better side get the better, yet it cannot be without much losse and blood-shed of the Inhabitants of the Land Omnia in bellis civilibus misera, &c. Tul. ad Ma. Mare.: And therefore Civill (or uncivill) wars is a misery of miseries.

Quest. 8. But may some say, What are the miseries of Civill war?

Many and great, as namely,

Answ. 1. Civill war is not easily appeased, nor quickly quieted, but once begun continues long; For as the wings of birds though clipt, doe speedily grow out againe, so the fire of Civill war once kindled, is not easily quenched, but although it be raked up for some time in the eni­bers of seeming reconciliation, yet upon every occasion it breaks forth againe.

2. Civill war is the wasting of the subject, and brings the Inhabitants of the land into a consumption: For as Dragons sucking the blood of Elephants, kill them, and they in like manner being drunk with their blood are squeesed in peeces by the fall of the Elephant, and so die; so oftentimes, yea for the most part in Civil war, both parts doe destroy and are destroyed, and both sides doe endammage and are endam­maged Plin. lib. 8. Chap. 12..

3. Civill war exhausts the exchequer, or brings the Treasure or riches of the Land into an Hectique Fever, being like a vessell tapt at both ends, which quickly runs out. This we see to our griefe both in Ireland and at home.

4. Civill war is the overthrow of all Estates and Monarchies, as ap­peares by the Roman Empire, and the Macedonian Monarchy of Alex­ander the Great.

[Page 10]5. Civill wars beget corruption of manners, and makes wicked men and deceivers grow daily, by much, worse and worse. And

6. It begetteth a change of Lawes, for as ex malis moribus bonae leges, good Lawes come from evill customes and corrupt conversation, if the good side or party prevaile, but the enslaving and envassalling of the subject by a Law, if the worse win the Field.

7. Civil war exposes or layes a Land open unto the rage and fury of others, or invites forraigne Forces, and power to endeavour the con­quering and subduing of them: For as the Eagle and Crane doe so vehemently contend and strive, that oftentimes clasping together in the aire they fall down unto the earth and are taken up alive of Shepherds; so now and then it commeth to passe, that whilst Princes perversly ex­ercise mortall and deadly wars against their subjects, another invader when he finds him sufficiently weakned, puts in for a hand or lot, and carries all away; The Emblematists have observed this, and discribed it by a Lyon and wild Bore, who fight so long for victory or mastery, that at length they both become a prey unto the Vulture, who awaits them untill they have so weakned one another that they are unable to de­fend themselves; the word is, Ex damno alterius, alterius utilitas, The losse of the Inhabitants in Civill and uncivill wars is the gaine of for­ragn Invaders.

8. Civill war beget want of reverence towards God, for the madnesse and outrage thereof is such and so great, that it profanes and polutes every holy thing and place Bellorum civilium insa­nia omne sanc­tum & sacrum profanatur. Sen. lib. 1. de benef cap. 1 [...].; neither times, places, nor persons, that is, neither the Lords day, nor his House, nor his Deputies the Magi­strates, nor his Messengers the Ministers, being regarded by rude un­civill souldiers in Civill wars.

9. Civill war makes that King who undertakes unjust wars against his subjects to repent him of his victory, when he truly sees what hee hath done; and he overcomes in Civill wars wofully who repents him of his victory: and had therefore much better pardon his subjects if they doe offend him, then repent after Conquest the slaughter and destruction of them Malè vicit quipaenitet vi­ctoriae. Melius est enim igno­scere quam post victoriam pae­nitere, Senec. epist. 15..

10. Civill war maketh many poore, according to that of Antisthenes, to whom one saying, That in wars the poore perish, answered Imò tum [...]lures fiunt [...]tob. serm. 48.; Nay, in war the poore are multiplied, many being impoverished thereby, as we finde it true both in this Land and in Ireland.

11. Civill war brings good and bad into misery, or the sword of civill warre wounds, yea murders both the innocent and guilty: for when the fire or flame thereof breaks forth in a Land, both guilty and [Page 11]guiltlesse, both wicked and righteous, feele equally the smart, and misery thereof; Vbi belium civile ing [...]uir, innocentes; & novi juxta ca­dunt Tac. [...]hi. neither love nor hatred being knowne by any externall thing. Ecles. 9.1. And thus by these particulars we may easily ghesse at the Nature and Misery of civill warres.

Quest. 9. It may in the next place be demanded, when warre is law­full? or, seeing that sometimes it is lawfull to fight, and sometimes not, how may we know when, with the peace of a good conscience, we may wage warre, or aid and assist those who fight?

Answ. 1. War is lawfull when it is for Religion, and the Republicks good. When Pope Eugenius offred to bestow some Cities upon Al­phonsus, because he had recovered Picenum, and subjected it to the Sea of Rome, he answered, That he neither fought for profit nor prey, but only for Religion and the Churches cause. Se nequaquā quaestus aut praedae, sed ec­clesiae gratia liane expeditic­nem suscepisce. Panorn lib. 3 de reb. gest. Al­phon. And

2. When it is to procure the continuance and setling of peace and quiet­nesse. Men prepare war, when they desire peace, because (as we say in a proverb) weapons bode peace, qui deside­rat pacem, prae­p [...]rat bellum. Vigetius. yea wars are undertaken that men may live in peace without injury and oppression. suscipienda bella sunt ut in Pace sine inju­ria vivetur. Tul. 1. offic. And as men sustaine and endure hard labour upon hope of rest and ease, so wise men make warre in hope, and for the effecting of tranquility and peace. Sapientis pacis causa bel­lum gerunt ut laborem spe o­tir sustentant. Salust. ad Caes. Indeed men doe not desire peace, that war may follow, but make war that peace may be obtained: Let those therefore who wage war with or against any, be peace-makers in their warring; that is, by labouring to overcome those against whom they fight and con­tend, that so they may bring them to embrace the sweet and profitable conditions of peace Non quaeri­tur pax ut bel­lū exerceatur, sed bellum ge­ritur, ut pax acquiratur. esto ergo be lando pacificus, ut eos quos ex pugnas, ad pa­cis utilitatem vincendo per­du cas. Aug. in [...] de verb. dom.. In war, we say, the end must be good, which end in generall is Gods glory, in speciall the conservation of justice, and confirmation of peace: Pugna pacis mater, war is the mother of peace.

3. War is lawfull when it is for the defence of a mans owne right, or for the safety, safeguard, and preservation of our Cities, and habita­tions 2 Sam 10.12.: For reason teacheth the learned, necessity the rude, custome the Gentiles, and nature the wilde beasts, to repay war with war, and force by force, when they are robbed and deprived of their right by injustice and oppresion Hoc & ratio doctis, & necessi­tas barbaris, & mos gentibus &c Cic. pro Milone.

4. War is lawfull when it is to repulse our enimies: Moses Exo. d 17. [...] said to Ioshua, chuse us out men, and goe fight: upon which words Piscator ob­serves, that it is lawfull for the people of God to defend themselves with weapons against their enimies; for Moses doth here nothing of himselfe, but by Gods direction. And

5. When it is deliberately begun, and speedily ended: undertaken with good advice, and given over with all willingnesse, when it may with [Page 10] [...] [Page 11] [...] [Page 12]safety, conveniency, and the good of Church and State. And

6. When it is in defence of the innocent: for that war whereby either our Countrey is defended from invaders, or the weak and innocent from oppression, or our friends from theeves and wicked persons, is a most just war Forti udo quae per bella tuetur a barb­ris pat [...]m, v [...]l defend [...] infir­mos, vela latro­nibus locios, plena just tia est. Amoros de effic.. Or when war is attempted and enterprized to de­liver the oppressed, and to bridle the insolency and cruelty of the wicked Gen. 14.14..

7. War is lawfull when it is for the punishment of publick injuries and wrongs; for just wars were wont to be thus defined, contentions whereby we endeavour to punish publick injuries and wrongs [...]usta bella s [...]lent [...], quae [...]scun­tar injuris. [...]; and therefore that war was not only of old held just, but also necessary, which defended sorce by force. Be [...]lum [...] ­lud est non m­do iustum, se­e iam necessa­rium, quum v­vis illata de­fenditur, Cicer. pro Mione. And

8. When it is for Gods people, it is lawfull, 2 Sam. 10.12. And

9. When the cause is iust, and weighty, not light and frivolous; [...], vel de lana caprina, as about the shadow of an Asse, or, the fleece of a Goat, as the Proverbs are: that is, for trifles, and things of no value: but as Suetonius said to, and of Augustus, Quod nulli gen­ti sine justis & necessariis causis bellum intulit, that he never made war with any Nation without just and necessary causes. Sueton. in Aug Chap. 21. And

10. When it is undertaken by lawfull authority, to wit, of the Ma­gistrate as was shewed before. And

11. When it is only against those who injure us, or raise uniust war against us, or our Countrey. Note here, that our Countrey, or King­dom may be injured by an enimy two manner of wayes, to wit:

First, When he invades, by unjust forces, our temporall possessions and good things, labouring by a strong hand to deprive us of them, whether it be our liberties, lawes, lives, riches, inheritances, wives, children, &c. Now against such as these we have just cause to defend our selves. Iudg. 19.25. and 10.1.5. 2 Sam. 10.12. Nehem. 1.14. And

Secondly, When he labours to rob and spoile us of our spirituall and eternall treasure and riches, viz. the true worship of God, the true, pure, and holy Religion; and consequently the salvation of our soules. Deut. 13.14. 2 Sam. 10.12.

12. War is lawfull when it is carried in a good manner: for although God himselfe hath taught Stratagems in war, and consequently al­lowes them; yet lawfull Covenants and Faith given must bee kept inviolable.

13. When Malefactors, Malignants, and Delinquents are main­tained, and protected, as Iudg. 20.

14. When Rebellion is moved, or raised in a Land, and defensive [Page 13]armes are prepared for the preservation of the State, as David waged war against Sheba, 2 Sam. 20.

15. When it is against Apostates, and back-sliders in Religion, Deut. 13.12. &c. Lyran in Numb. 31.

16. When it is better than peace; for Belium ho­nestum turpi pace preferen­dum est. De­mosthon. an honest war is to be pre­ferred before a base and shamefull peace.

17. When it is enterprized by the speciall commandment of God, as Saul was sent against Amaleck.

18. When it is for the rescuing and recovering of such things as are unlawfully taken away, 1 Sam. 30.

19. When it is incruentum bellum, an unbloody warre; or as Laer­tius saith, [...], a warre without weeping; that is, when the victory is got without blood-shed, and murder.

20. When it is for the preservation of liberty, and prevention of slavery and bondage. When time and necessity requires (saith Tully) we must fight, because death is to be preferred before base slavery and servitude, and a man had better die in the wars, than live in disgrace and bon­dage. Quum tem­pus necessitas (que) postulat, decer­tandū est manu & mors servi­tuti turpitudi­nique antepo­nenda; nam oc­cidi pulchrum est, si ignomi­niose servis, Cicer. in Tusc, qu.

Lastly, War is lawfull, when there is no other meanes left; for that warre is lawfull which is necessary, and those armes are just and warrantable, which are not taken up untill there is no hope at all of peace or safety, but by warre. Bellum est justum quod necessariū est, &arma sunt pia quibus nulla nisi in armis re­linquitur spes, Livi. l. 9. dec. 1. And hence the Jewes in all their voluntary wars, first offered peace unto their enimies, and then de­nounced warre; but did not execute it untill first they had made this threefold Proclamation, viz. Dedat se qui vult, fugiat qui vult, pugnet qui vult.

• 1. He that will have peace, let him have peace.
• 2. He that will flee, let him flee.
• 3. He that will make war, let him make war.

This we must alwayes remember in warre, that though both the cause be just, and the authority sufficient; yet must it not be rashly or hastily undertaken, Extrema primo nemo tentavit loco. for no man trieth extremities at the first. Warre is one of the sharpest remedies to cure the maladies of a Com­mon-wealth, and the event thereof is both doubtfull and dangerous; and therefore it should bee the last refuge, and only then used when necessity enforceth.

Quest. 10. Although it be not much doubted or questioned, whe­ther the Jews or Gentiles of old did lawfully, as occasion served them, make warre, yet it is ordinarily enquired, whether it be lawfull for Christians, now under the Gospel, to make war or not?

Answ. It is, as is proved by these grounds, viz.

[Page 14]1. God, by Moses prescribes a forme of making warre, Deut 20 1. and therefore certainly he did allow his people sometimes, and upon some occasions to make warre. Num. 10.9. and 31.2, 17. Iudg. 1. and 31 chapters.

2. We read that many of Gods faithfull servants have made warre, as Abraham Gen 14.28. Moses, Exod. 17.8. Ioshua, Exod. 17.9. Iosh. 1.14. and 12.7. the Judges, 1.3.4.5.7.8.11. chapters, the Kings, David, Asa, Iosaphat, Hezekiah.

3. Iohn Baptist forbids not souldiers to fight, neither commands them to give over warre, if they would be saved; but to wrong none, and be content with their wages, Luke 3.14.

4. The Magistrate is said, Rom. 13.4. not to beare the sword in vaine, but to bee the Minister of God for our good, and a revenger to execute wrath upon him who doth evill. Which plainly shews, that the right of the sword is allowed both against private faults and offenders, and also against publick, who by armes are to be resisted and opposed.

5. Cornelius the Centurion, Acts 10.1. is commended for his faith, and did not give over warfare (that we read of) when he was baptized: which undoubtedly the Apostles would not have suffered if war bad been prohibited unto Christians. And so Math 8.10. the faith of another Centurion is highly commended.

6. It is most certain, that a great part of the Magistrates duty is, to protect and defend innocents, orphans, widdowes, and those that are oppressed, which sometimes without Armes cannot be done. And therfore if the case require it, Rom 13.4. the godly Magistrate may flee unto this last remedy of war. It is the office of the Magistrate, to take vengeance on him that doth evill: Now it may fall out that not one or two, or a few, but a multitude may do evill, and commit some outrage, who cannot be resisted but by force of armes; and then the Magistrate is to use this meanes of the sword for the suppression of evill, and the ven­geance of evill doers.

7. That which God perswades unto, and which is done by the in­spiration and assistance of his holy Spirit, is lawfull; but God often perswades and exhorts the Saints to make warre, and is said to be pre­sent with them by his spirit, and to give victory unto them; and there­fore warre is lawfull, Iosh. 1. Iudg. 6.11 and 13. chapters, 1 Sam. 15. and 30. chapters, Psal. 44.

8. That which the Saints doe by faith is lawfull unto them, but by faith they make warre, Heb. 11.34. therefore warre is lawfull unto them.

9. The Scripture saith, There is a time to war, and a time to make [Page 15]peace, Ecclesiast. 3.8. And therefore warre is lawfull.

10. God is stiled, The Lord of Hoasts, a man of war; One who teacheth our hands to warre, and who giveth victory in battell: and therefore warre is lawfull.

Quest. 11. But whether is it lawfull for Subjects to take up armes against their Soveraigne?

Answ. Dr. Sharp (Symphon. Proph. & Apost. pag. 244.) an­swers hereunto, that there are two sorts of Subjects, to wit.

1. Some who are meerely private, and these ought not of themselves to take up armes against their King.

2. Some who are so private, that the superior power in some sort doth depend upon them, as the Tribunes amongst the Romans; the Ephori amongst the Lacedemonians; and our Parliaments amongst us: And if Princes observed not their Covenants and promises, these might reduce them, and if they sought the overthrow of the State, these might withstand them.

Quest. 12. What are the Remedies against warre, that is, both for the preventing and removall of it?

Answ. 1. The Remedies are either Morall, Martiall, or Theo­logicall.

First, the Morall meanes are these two, to wit:

1. Humble sutes and supplications for peace, unto them from whom a warre is feared.

2. Expressions of the Loyalty of our actions, and sincerity of our intentions and desires, however they may be wrested or miscon­strued.

Secondly, The Military meanes are many, as namely,

1. To follow close a victory: this was Hambals fault, who could tell better how to winne the field, than how to use his victory: and this Casar blamed in Pompey, that having once the better of him, he did not follow his fortune.

2. To give way to a stormer Plus audet audax quam fortis, a foole­hardy man dare doe more than one truly magnanimous; for the property of a good souldier is not to runne himselfe into such desperate hazards, that there is no probability for him to come off with safety; but couragiously to adventure upon any feazible designe, and to give it over, when it may bee given over, but cannot bee effected or brought to passe. It is better (as all know and will confesse) for soul­diers sometimes to retreat, that they may returne againe to their [Page 16]greater advantage, than to keep their stations and die. Whence An­tigonus once forced to give way to the violent onset of his enemies, said, S [...] non f [...] ­gere, sed utili­tatem retrò si­tam perle qui. That he did not flie, but pursue his profit and advantage, which was placed backwards, or behinde him; intimating, that in such a case it was more commodious for him to goe backwards than for­wards, to retire than to advance.

3. Another Military meanes for the removall of warres is Pru­dence, Magnanimity, and skill in Martiall discipline, in the Cap­taines, Commanders, and Officers.

4. Another is, for Captaines and Commanders to observe, and mark diligently all conveniences and advantages of time, place, &c. both for pitching their tents, and fighting their battells.

5. Another is, in the souldiers strength, courage, resolution, and obedience to their Commanders.

6. Another is, for Captaines and souldiers in necessity, when they can, to help one another.

7. Another is, for Captaines and Common Souldiers to bee well armed, for and against all assayes, and assaults: But more amply of these by and by in the way unto Victory.

Thirdly, the Theologicall or Religious Remedies or Means for the pre­venting and removing of Warre, are these which follow, and the like, viz.

1. To warre upon our selves; The Oracle of Apollo answered those of Cyrrha, That if they would live in peace at home, they should make war with their neighbours abroad; but if we desire peace with others, we must wage continuall war with our selves, and our own sins, wickednesse within, being the true cause of war without.

2. To humble our selves before and unto God, by fasting, Joel 2. & 3. Jonah 3.

3. To enter into a covenant and holy league with God, Hose 2.18.

4. Seriously to repent and to turne truly unto God, Levit. 26.40 &c. Devt. 30.1. and 32.36. and 1 Sam. 7.3. Jer. 4.8. and 6.26.

5. A promise of thankfulnesse or thanksgiving unto the Lord, if he will be pleased to give victory unto us or preserve and deliver us from warre, and the performance of this promise when he hath answered our desires.

6. Prayer unto God, and that both in generall and particular.

First, in generall we must pray that the Lord would be our Captain in the time of War, and take our part and fight for us, there being no­thing [Page 17]without him which will or can help us, that is, neither

• 1. Strong, and well instructed Armies, Psal. 33.16. Nor
• 2. Fenced Cities, Amos 5.9. Nor
• 3. Great or mighty colleagues or confederates, Psal. 60.13. and 62.10. And therefore let us not trust in any of these or the like, but only in the Lord, as these his Saints have done, to wit, Asa
  2 Cro. [...]4.11
  , Io­saphet
  2 Cro. 20.12
  , David
  Psal. 44.6. & 108.13.
  , Isa
  Isa. 3 [...].2.
  Hezekiah
  Isa. 37.20.
  .

Secondly, Because the Lord works ordinarily by meanes, therefore we must in speciall and more particularly pray when we are anoid and infested with war.

1. That the Lord would bestow upon our Captaines, Commanders, and Officers, such wisedome, and prudence, yea such fortitude and courage, that they may consult of, manage, and order all things wise­ly and discreetly, and prosecute, yea execute all things prosperously, magnanimously, and with good successe, Psal. 20.1.5.

2. That the Lord would encline the hearts of the souldiers unto obe­dience, and subjection to their Captaines; and preserve them from all sedition and rising up against their Commanders

3. That the Lord would preserve both Commanders and Common Souldiers from all wickednesse and impiety, especially from those hainous offences which too frequently follow the Camp and accom­pany wars; as namely, blasphemy, fornication, rapes, drunkennesse, gaming, jarres, contentions, theft, pilfering, &c.

4 That the Lord would strengthen the hands of all in battell, gi­ving them courageous hearts, resolute minds, and firme resolutions, that their battels and endeavours may be crowned with victory.

Now that these our prayers may become effectuall, two things are required, viz.

First, They must proceed from a pure mind, or an heart purged from sinne Pro. 1.26. & 28.9. Isa 1.15. & 59.2. Mic. 3.1..

Secondly, They must proceed from faith unfained, or from a firme confidence and assurance, that the Lord will heare our prayers in as much as may stand with his glory and our good Iam. 1.6..

And thus much for the Remedies against, or Meanes for removall of this plague of war from us.

Quest. 13. It may now in the last place be demanded, How victory may be obtained in War? Or by what means we may not only be preserved from the power of our enemies in battell, but also bring them by con­quest and victory into subjection?

First, The Martiall meanes for the obtaining of victory in war, are either Negative, or Affirmative.

1. Negative, if souldiers desire conquest in fight, Then

1. They must not fall to pillaging too soone, lest their enemies take occasion thereby to fall upon them, and to take them unprovided.

2. They must not pursue their enemies in flight so eagerly, that they mingle themselves with them or run themselves so far in amongst them, that they are not able to bring themselves off againe with safety.

3. They must not at all trust to their multitude, for not alwayes that Army which is the greatest prevailes, but oftentimes the least. Darius against Alexander, Pompey against Caesar, Haniball against Scipi, Antonius against Augustus, and Mithridates against Sylla, had greater Forces without comparison then their enemies, and yet were overcome.

4. They must not at all trust in their own strength: Thou hast therefore oh man (saith Augustine Oh homo ideo non vicisti quia de tuo prae­sumpsisti. Qui praesumit de vi­ribus suis ante­quam pugnet, proster [...]iter. Aug. de verb. Apost not overcome in battell, because thou presumedst of thy selfe; for he who before fight, trusts in his own str [...]ngth, shall be overthrown Eccles. 9.11..

Secondly, There are Affirmative martiall meanes for the obtaining of Victory in War; as namely.

1. For Captaines highly to prize their souldiers, Fabius Maximus sent to Rome to the Senate for money, to redeeme his souldiers which Haniball had taken Prisoners, and being denied thereof, commanded his sonne to sell all his lands, and bring money for their ransome; so highly did he value and esteeme the freedome of his men. And thus every Captaine should doe if he would winne the love and affection of his souldiers, without which a Commander should hardly obtaine victory.

2. Courage and resolution in battell: 300 Noble-men of the house of the Fabii, tooke upon them alone to wage battell against the Vi [...] ­tines Livius.. To shew that a true and magnanimous souldier will not fear to undertake any noble feazible enterprize for the obtaining of Vi­ctory in the day of battell.

3. Long preparation for the undertaking thereof: Hee must long prepare for warre who would speedily overcome, because a long pre­paration of war makes a speedy victory Diu appa­randum est bel­lum ut vincas celerius, quia lōga bellis prae­pa [...]atio celerē facit victoriam Senec. epist. 1 [...]..

4. To prosecute the wars with good counsell and advice; for there must be counsell at home when there is warre abroad Parva sunt arma foris, si non est consili­um domi. Sen. Epist. 15..

5. A diligent observation of all conveniences and inconveniences [Page 19]which may happen, whether of Sun, winde, mists, &c. for the Sun and dust hinders our sight, and the winde being contrary, or in our face, is noxious both to horse, rider, and all kinds of darts, arrows, and shot. Ordinatu­rus aciem, tria debet ante pro­spicere, solem, pulverem, ven­tum, &c. Veget. l. 13. cap. 14.

6. The use and assistance of expert and experienced souldiers, who know their termes of art, postures, conveniences, inconveniences, when to advance, when to fall off; and how to use their weapons, or handle their armes &c. One saying on a time to Epaminondas, that the Athenians were all armed with new armes and weapons, answered, What then? shall Antigenidas (who was a most curious Musitiam) weepe, because Tellia (who was a most poore player of instruments) hath got a new Pipe? signifying, that the Athenians were to small purpose armed with new weapons, seeing they knew not how to use them. Plutarch. in apoph. If an Army consist of raw, yong, and fresh-water souldiers, who seldome or never saw men wounded or slaine; when they come to see such sights, they will tremble and be confounded with feare, and begin to think rather of flying than fighting. quirarò aut nunquam vi­derent homi­nes vulnerari, vel occidi quū primum aspe­xerint &c. Experience shewes, that knowledge and skill in Military and Martiall discipline doth exceedingly embolden a souldier in battell; and that in warlike enterprizes, a few ancient and expert Warriours hath overcome, got the day, put to flight, yea to a sore slaughter, a great multitude of rude ignorant, untaught and untutered souldiers Vigetius. de re militari. lib. 1. cap. 6..

7. Subtilty, Policy, and secret stratagems: Note here, That Poli­cy in war, is threefold, to wit,

1. For the immediate endangering of the enemy: It is observed That Haniball never fought any battell without laying some ambush for the ensnaring of his enemies: And when just war is taken in hand, it matters not whether a man endeavour to conquer, subdue, and master his Adversaries by open force or secret politike devices: for the Lord commanded Ioshua by deceit, or a secret stratagem, to overcome the Inhabitants of Ai Quum justū bellum suscipi­tur utrum a­pertè pugnet [...] quis, an ex in­sibits, nihil ad justitiam inter­est. Aug. ad. Bonif.. Good Captaine; doe not alwayes Vi & armis, by open force labour the overthrow of their foes, but chiefly en­deavour it by secret stratagems, because in open warre there is a com­mon danger, but in warlike devices those who lie in wait are not in such perill, as these are for whom they lie in wait Boni [...]ce [...] non aperte praelio, in qu [...] est cōmune pe­riculum, sed ex occulto sempe attentant. &c. Viget. l 3. ca 9. Antigonus being asked, How a man should give the onset upon his enemy? answered, either by force or fraud, either openly or by deceit Aut [...] do [...] aut vi, au [...] a pertè aut pe [...] insidias. Sto [...].

2. Policy in war is sometimes for the immediate preservation of themselves, and mediate or consequent disadvantage of their [Page 20]foes: P. Aemilius to avoid the Sunne that shined in the face of his Hoast, was so long in ranging his Army, that by the time the battells should joyne, the Sunne was upon his back. The like policy used Ma­rius against the Cymbrians, and Augustus against the Flemings.

3. Policy in warre is sometimes for the encouraging of the souldi­ers against their enemies: Polemon to make his souldiers fiercer in as­sailing the Lacedemonians, cast his colours into the midst of his ene­mies, whereupon they pressed upon them with great violence, esteeming it a great shame to abandon their Ancient, or to have their enemies possesse their Ensigne.

8. Another martiall meanes for the obtaining of Victory, is the Captaines encouraging of his souldiers and convincing them of the lawfulnesse of the war in hand. Themistocles leading out the Army of the Athenians against their enemies, saw two Cocks sighting most fiercely; whereupon, hee turned him to his Souldiers, with these words Hi neque propatria, neq pro aris & fo­cis, neque pro monumentis avorum, neque pro gloria, ne­que pro liberis neque pro li­bertate, pericu­lum subeunt, sed tantum, ne alter ab altero superetur, ei (que) cedere cogatur Aelian. lib. 2. cap. 28.: These neither fight for their Countrey, nor for their Re­ligion, nor for their Possessions, nor for their fathers Sepulchers, nor for honor, nor for their wives & children, nor for their Lawes, or Liberties, but only, Lest the one should be overcome of the other, and forced to yeeld unto him: How much more then should we hazzard and ad­venture our lives when we fight for all these? with which words his souldiers were so encouraged, that they went most courageously and resolutely against their Adversaries.

9. Another meanes is, experienced Commanders and stout Captains; Cabrias the Athenian was wont to say Ter [...]ibilio­ [...]em esse exer­citum cervo­ [...]um duce Le­ [...]ne, quam Le­ [...]um duce ce­ [...]o. Erasm lib. [...]. cap. 32. Fa­ [...]er.: That an Army of Deere was more terrible if they had but a Lyon to be their Captaine, than an Army of Lyons having an Hart to be their Captaine.

10. Another meanes is, to cope with the enemy, before his strength encrease too much; whence Iulius Caesar was wont to say, Expectare [...] [...]piae a gen­ [...]ur, summa de­ [...]ent [...]a est. Iu­ [...]us Cael. Com­ [...]ent lib 4. That it was a great madnesse for any to stay untill the Hoast or their ene­my was encreased and multiplied; because he who desires to con­quer and subdue his foe, may in all probability sooner doe it when his Army is small, than when it is great, when he hath few to aid him, than when he hath many.

11. Another meanes is, to be resolute, and couragious in battell. There is a people in Germany called Catti, whose strength consisteth in their foot men; of whom it is said, Tacitus. Others goe to skirmish, and the Catti to warre; such was their courage, magnanimity and un­daunted resolution in the day of battell: much like to that speech of King Iames, That he had foure and twenty Players, and six Actors. [Page 21]Souldiers must not be like the Frenchmen, of whom it is said, Livius. That if they loose the first encounter, they loose also the victory; but rather like the Lacedemonians, who of all people were most valiant, being both in the beginning and end of the battell more than men.

12. Another meanes is, to aime principally at the principall, and to levell at the Leaders, (as Scanderbeg was alwayes observed to doe) because, smite the sheepherd, and the sheep will be scattered. Epaminondas viewing a huge and well harnessed Army, but without a Leader, Ge­nerall, or Captain, said, Quan [...] bellua, sed abs­que capi c. St. b. How great and faire a beast is here, but with­out an head.

13. Another meanes is, to warre only upon just causes. It is ob­served, That the Emperour Trajane was never overcome, or van­quished in warre, because he never undertook warre without just cause, as Hely the Spartan doth say. The Romans were never so foiled, neither ever received so much dishonour in all their warres in Asia, or Africa, as they received at the siege of Numantia; and this was not for default of battery or assault, or because the City was impreg­nable, but because their warres against Numantia were unjust, and the Numantines had just cause to defend themselves. Titus Livius ob­serves, that Marcus Marcellus would not be Captaine of that warre, which was not very well justified; and that Quintus Fabius would never undertake that warre in chiefe, which was not very dangerous; and that these two Noble Princes were of high esteeme with the Ro­mans: But in the end much more was the estimation of Marcus Mar­cellus for being just, than of Quintus Fabius for being valiant. Whence it hath beene said Si bona sue­rit causa pug­nantis, pugnae exitus malus esse non potest & vice versa &c. Ber [...]. de nova militia. That if the cause of the Warriour be good, the end of the warre cannot be evill; and contrarily the end of a fight is not judged to be good, except a good cause and a right intention did precede the fight.

These and the like, are the Military and Martiall Meanes which are to be used for the obtaining of Victory in Warre.

Object. Against these it may be objected, that victory in warre comes only from God; and therefore all Military meanes are vaine, none being able to preserve us from warre.

Answ. To neglect the meanes wholly, is to tempt Gods Provi­dence, and to trust in the meanes, is to distrust Gods Providence; and therefore we must observe, how meanes profit, and how not, viz.

1. Military meanes will help us, as they are meanes ordained by God, for the removall of the malady of warre, if we use them in the [Page 22]feare of the Lord, and because ordained by God, putting our trust, confidence, and affiance for our protection and preservation wholly in Him, notwithstanding the use of the meanes

2. These meanes will not help us, if God being despised, neglected, and not looked at at all in the use of them; wee being intent only upon them, or at least respect them primarily, hoping that they will profit us without God: for victory in war is neither got by multitude, nor strength, but by the ayd, assistance, and power of God Victoria in bello nec mul­titudine, neque fortitudine pa­ratur, sed divi­no auxilio. Xe­nophon. Stob. serm. 49.. And therfore these military meanes must now be used, and those Theologicall, men­tioned in the 12 question, and then trust solely, wholly, and onely to our good and gracious God, who is the God of victory, and maketh wars to cease in the world: and to whom all praise and glory belongs both for the enjoyment of all good, and preservation from all evill, whether of sinne, or punishment.