THE ANATOMY OF WAR, OR, War with the woeful, fruits, and effects thereof, laid out to the life: Wherein from Scripture, and experience, these things are clearly handled; to wit, 1. What War is. 2. The grounds, and causes of War. 3. The things requisite in War. 4. The nature, and miseries of War, both Civil, and Foreign. 5. What things are justly taxed in War. 6. When War is lawful. 7. Whether it be lawful for Christians to make War. 8. Whether Subjects may take up arms against their Sovereigns. 9 The remedies against War. 10. The Means to be freed from War. 11. The Remedies, and Means both Military, and Moral for the obtaining of Victory in War. By R. W. Minister of the Word at Stansteed Mount Fitchet in Essex. Hoc & Ratio doctis, & Necessitas Barbaris, & Mos gentibus, & seris Natura ipsa praescripsit, ut omnem semper vim quacunque ope possent, à corpore, à capite, à vita sua propulsarent. Cicero pro Milone. LONDON, Printed for john. Dalham, and Rich, Lownds. AS Children through ignorance of the nature, and peril of Fire often times fall thereinto, and are burnt: so Men not acquainted with the nature, and danger of War, too often desire it, (a) Dulce bellum inexpertis. and too soon rush into it, to their own ruin. And therefore that we may see clearly, as in glisse, the true nature of this heavy plague of War, which now threatens our desolation, and the downfall of our Church and State, I have once again stepped upon the Stage, and for the good of my Country, exposed myself to the sight, and censure of all eyes and tongues. Omitting wholly what I have handled concerning War, both in my Pious m●●●●r●ctise in Parliament time; and in The Principal duty of Parliament men; and in The Vindication of the Parliament, and their proceed; I will here for the information of the judgement, 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 War in general, and Civil War in particular; although for brevity's sake I shall omit many things concerning both, which might be said, and treat but briefly of those things which I do handle. War in general, is a lawful defence, whereby the ordinary, What War is. and lawful Magsitrate, for just causes taking up Arms, doth publicly repel force with force, revengeth public, and general injuries, or recovers general, or generally sustained losses. In this Definition these things are observable. viz. I. That War is not to be undertaken, but for just causes. II. That it belongs only unto the Magistrate to make War, 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 shows evidently the lawfulness of the Parliaments Wars, their Cause being Religion, and the Republics good; Themselves the greatest Magistrates, and of greatest power; and this design 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 War are? The Causes of War. A. 1. First, in general, the great Alexander being once demanded, why he endeavoured by War, to be Lord of the whole world, made answer; All the Wars that are raised in this world, are for one of these three Causes; viz, either to have many Gods, many Laws, or many Kings: therefore I desire by War to possess 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. (b) Guevara familiar. epist pag. 240 A. 2. Secondly, and more particularly, Wars come sometimes from a good ground, or cause, sometimes from a bad bottom, or foundation. First, sometimes War comes from good grounds, it being only ordained to make men live in peace; whence Augustine (c) Quae non crudelitate, aut cupiditate, sed pacis studio geruntur, Aug in libr eel Verb. Dom saith, That even amongst, yea by the true Worshippers of God, Wars are often raised, and undertaken, not out of covetousness, or cruelty, but out of a true, and sincere desire of settling peace. Yea hence the Emblematists devised this Hieroglyphic to express this truth, viz, (d) Andr. Akiat. emblem. Pag 445 a Helmet which had been used in War, being in time of peace neglected, and laid by, a swarm of Bees (emblems of sweet peace) come and hire, build, and breed therein: the Motto or word was, ex bello pax. Peace is the offspring of War, or War the Parent of Peace: much like unto the soldier's sword, which in Marshal was turned in the time of peace unto a Reaper's sickle. Pax me certa ducis placidos curvavit in usus: Agricolae nunc sum, militis ante fui. Secondly, sometimes Warr comes from a bad bottom, or foundation, yea for the most part springs from one, or other of these evil roots; to wit, either, I. From some unbridled pleasures, and immoderate, and inordinate lusts. (e) jam. 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, always having an intestine hatred, and bitterness 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 profess the Gospel. Or III. From some covetous desires, and affections. The fountain, and original of all Wars, and seditions (saith Plutarch. (f) ●ello 〈…〉 ac 〈◊〉 fon●, & or●go, &c, Plutar. consol. ad Apol ) are the corrupt covetous desires of man, whereby, by hook, and crook, right or wrong; he pursues after vehemently whatsoever he conceives, to be for his profit, and advantage. Whence Seneca (g) 〈◊〉 Prov faith: Si duo de nostris toll as pronomina rebus. Pralia cessarent, pax sine lite fores. That is, Take from the world these Pronouns, Mine, and Thine, The Wars will cease, and peace through th' world will shine. iv From ambition, or, a desire to rule: (h) Genes. 14, 3 It is observed by Eutropius, and others, that the Romans were 500, years in conquering of Italy, and that for the most part; they were ever in their Wars Assailants, and but seldom times Defendants: and why so? but only from their ambition to rule others, and to bring all into their subjection. Yea what but ambition, and a desire of supreme Soveraigrty was the cause of all Alexanders, and the great Turk's Wars? V Wars always, at least on one part, or in regard of one side comes from some sin or other: according to that of Plutarch. (i) Nullum omnins bellum, cujus vitium aliquod non sit causa, &c plut. de repugn. Stoic. There is no War whereof some sin, or vice is not the cause; viz, either pleasure, covetousness, ambition, desire to rule, or the like. VI As Wars come from some sin or other of those who raise them, so they come from or for the sins of those against whom they are raised: for the sword is sent by God unto a people for their sins, and is therefore the punishment of sin. Yea sin is Causa sine qua non, such a cause of all Wars, that no Nation should be annoyed with any, if it were not for their sins. (k) 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, jer. 5 15 Qu. 2. Having thus cursorily run over the grounds or causes of War, in the next place we will consider Requisita, what, or how many things are requisite in War? A. 1. I may answer hereunto, either as a Soldier, or as a Scholar. The things required in Ware. First, if I should answer this as a Soldier, or as a Scholar in Mars his School, than I might say, as Brasidas was wont to say, (k) 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 fear disgrace, and shame: for if he be shameless, and fearless of disgrace, he will quickly flee, and forsake his colours. And, III To be obedient to Commanders; for if the soldier do not obey his Captain, and Commanders, he will quickly be disranked; he may quickly be slain, or taken by the enemy: and cannot perform any good service for him, under whom he fights. A. 2 Secondly, if I should answer this as a Divine, or as a Scholar in Christ's School, than I must say, that these three things are required in every lawful Ware, viz. I. A lawful Authority commanding it; for War must not be attempted without the Authority of the Magistrate. II. A just, and lawful end, or cause, occasioning, and moving it. Now what the lawful Causes of War are and when War is lawfully undertaken follows 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 War be just, yet it must not be rashly set upon, but all other means must first be tried. (l) judg. 10.13. 2 King. 18.14. Qu. 3. The nature and miseries of War. It may now be enquired, What the Nature of War is? A. 1. First, War is sometimes the whetstone of fortitude, and the encourager, and stirrer up of youth unto Martial discipline. When the King of the Lacedæmonians did threaten, that he would utterly destroy and raze a certain City, which had often annoyed the Laccdaemoniant, & found them work, the Ephori would not permit it, saying (m) Nequaquam abolobis, neque sub●er●es juvenum cotem, Plutar. in Lacon. Bruso lib. 3. c. 15 Thou shalt not destroy, nor abolish the Whetstone of youth: calling thus that City which so often troubled them, the Whetstone of youth: because their young men thereby were whetted, and their affections jet on edge to be skilful in the art of War, seeing there were those so near them, who would try both their skill, and strength upon every occasion, and advantage. A. 2. Secondly, most commonly War is evil; whence the Scripture sometimes calls it, a grievous evil. Isa. 21.15. sometimes an oppressing evil. Jerem. 46.16. sometimes a bitter evil. 2. Sam. 2.26. sometimes a devouring evil. 2. Sam. 2.26. jer. 50.22. sometimes an evil which pierceth unto the heart, and soul. jerem. 4.10. A. 3. Thirdly, War is of that nature that few are enriched thereby, as appears thus; If any grow rich by War, than it is those who gather the spoils thereof; but seldom these; therefore few or none. We say, Male parta, malè dilabuntur; goods ill got waist like snow before the sun: as money won at play, or got by theft. Yea lawful prey, for pillage is seldom long enjoyed, according to our English Proverb, Gightly come, Cightly go; or, to the Greek Adage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I got this booty in the wars from an enemy, and therefore I may spend it the more freely. A. 4 Fourthly, War 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, War is the father of all things, or the Author of all changes in States, and Kingdoms, from which all things seem 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. years there is some great change, and alteration in all governments, and States, either in Religion, or manner of government, or Governors, which change whatsoever it is, seldom comes but by War. As for example, if curs or any Protestant Prince should desire to introduce, or set up Popery, it would very hardly be done but by the sword; and a strong power; War producing all innovations, and mutations in States. A 5 Fiftly, War is a miserable plague; whence this word War in the Hebrew tongue, hath its name from cutting, biting, and devouring, because wars devour, and consume many. Hence the sword is said to have a mouth, that is, an edge. (m) job 1, 15, Hebr. 11, 34 and to eat (n) job 2, Sam. 11, 25 that is, to kill. War is one of God's 4 fierce, and devouring plagues: (o) Ezeth. 14.21 yea one of his 3. sorest judgements (p) Ezeth. 2, Sam. 24, 13, 14 and seems to be the greatest of all the 3. or 4. (q) Levit. 26, 16 17, 25, 33 Deut. 28, 48, &c Qu. 4. Some may here say, If War be of this nature, then what may we think thereof? A. 1. First, we may safely think, that some War is lawful; for (as Augustine saith,) r Si Christiana disciplina omnia bella culparot, &c Aug. in strm de Centur If Christianity should blame, or tax all wars, then when the soldiers asked Christ what they should do for the salvation of their souls, he would undoubtedly have bidden them to cast away their weapons, and to give over War, which he doth not but only forbids them to wrong any, and bids them be content with their wages: which shows plainly, that some Wars are lawful, and therefore not all to be condemned. A. 2. Secondly, we may think that the event of Warris most uncertain; and therefore they are much mistaken who expect from the Wars nothing but good news, and prosperous success in all designs, and erterprises, (s) Errand qui in bello omnes seoundos rerum eventus expectant, jul. Caes. Comm. lib. 7 for he who puts on his armour must not brag, as he that puts it off. Philip of Macedon warring upon the Grecians, Diogenes: came into his tent, and being conducted to the Emperor, and asked if he were a Soothsayer, or Fortune-teller? answered (t) S●●●●itiae vanitatisque tuae sum verus speculator, &c yes I am a true Fore-teller, and Fortune-teller of thy folly, and vanity, who (when none compels thee) comes to hazard thy life, and Kingdom, and to cast the dice of war, whether thou shalt live or not, and whether thou shalt have a Kingdom at command, or to possess or not. When 2. Armies are in the fields, we see both of them to have warlike weapons, and both to have humane bodies (v) 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 mortal, but the other immortal; and therefore success, event, and expectation, never deceive us, or frustrats our hope so much, in any thing as in Warr. A. 3. Thirdly, we may think of War, that it is a thing not to be desired; and that none delights in the sound of the warlike Drums, or in the the Alarms of War; but only they who never tasted the bitterness thereof (w) Dulce bellum non expertis, at quigustavit, contrem: scit animo quoties adventans illud videt. pindar. apud S. ob. for he who hath once felt the smart of it, will tremble as oft as he thinks of its approach, or summous thereunto. And therefore we must use all our best skill, and cunning always to avoid war as much as possibly we can, (x) Adversariorun 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 avoid it) cast himself into Mars his arms, or expose himself to the mercy of his enemy's sword, and his body, and life to peril, seeing it is not in our power to overcome or conquer, the issue of all war being doubtful, and hazardous. (y) Sapientis non est velle certare, & periculo se velle committere &c Lactant. l 6 A. 4. Fourthly, we may well think, that War 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 man's power: (z) Scito omne bellum sum facile, caeterum aegerrimè desinere, &c Sallust. in jugurth for every coward, or fresh water soldier may begin Ware, but it is laid aside, when the Conqueror will. (a) Bellum incipere cuivis ctiam ignavo licet. deponitur cum victores velint, Tull. in quaest A. 5. Fiftly, we may think, that War is such a thing, that to be free from it, is a great blessing, and happiness, 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 think this of Ware to wit, That if peace may be procured, War is not to be waged; as Marcian the Emperor was wont to say (b) Imperatoriar, ma non esse capienda, dum pacem habere liceret, Zo. naras to. 3, Ann Kings must not take up Arms against their subjects or any, so long as they may live quietly, and in peace. A. 7. Seventhly, we may think of War, 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 (c) Quiequid evenire in bedo potest, priusquam ingrediare considera, Thucyd. l. 1 and not only think with ourselves, what power, and strength we have: but what the power of chance, or common fate of Ware is, or may be. (d) cum tuas vires, tumvim fortunae, Martomque belli communem propone animo, Liv. lib. 30 A. 8. Eighthly, we may safely think of Ware, that it is evil, or a great judgement, or an evil, always in some regard. The Aeolians intending to aid the Argives in their Wars, Archidamus writ a letter unto them, wherein were only these words, Quietness 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 evil. Yea War simply considered, and in itself, may be reckoned in the number of evils; that is, either I. Of evil of sin, for it cannot be just on both sides. Or II. Of evil of punishment; for it was ever held a scourge of God; and is only therefore esteemed good, because we are bad. Ninthly, we may think from the word of God that the war whereby whole Kingdoms are infested, wastest, and destroyed, comes not by chance, but by the purpose, permission, and providence of God, for the punishment of men's sins (a) Leu. 26. 17.2●.31 etc. 2 Sam. 17.24.12 13. Psal. 46.9.10 . And thus by these particulars we may guess at the nature of war, and see a little what we may think thereof: We will now briefly lay down Quest. 5. What things are justly taxed in war? 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 ourselves; and I conceive that in war we should be more ready and inclinable to spare when we can take, and with safety keep alive, than to kill; especially when the war 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 battle; and therefore they who have no mercy upon any in war are justly taxed. 2. Cruelty in revenging, and punishing in war is justly taxed, for although a man may kill his enemy in battle, yet he should not delight in using cruelty towards him, by devising new or strangetorments to make him die. 3. Covetousness of prey and pillage is taxed in war; for although it is not a sin to fight in war, yet to fight or war only for prey or pillage, is a crime (b) Militare non est delictum, sed propter praedam militare, peccatum est. Ambros. . 4. Ambitious desires to rule, or possess the Thrones and Crowns 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 (c) Desipis, qui cum me videas alienas ubes armis vexantem, tamen apud me de justitia diceris. Erasm. lib. 4. Apoph. ex Pl●. , Thou art a fool in grain oh Philosopher, who when thou seest me oppressing with war strange Cities, tellest 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 men's Cities and Crowns, cannot observe the Laws of righteousness. And therefore this ambitious desire is in war justly worthy of blame. Quest. 6. I will now launce this plague soar 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 soldier; for as a ploughman except he be crooked and bending to his labour, doth never make clear work, nor furrow his land handsomely, as the Jews were wont to say; so except a soldier can swear, swagger, ravish Maids, deflower Matrons, and play the villain in grain, he is scarcely counted a man at arms in these corrupt times. 2. War continued, or long wars make men inhuman, for consuetudo peccandi tollit sensum peccati, that is, At first sin seems to us loathing, but often sinning makes sin seem nothing; read and compare together, 2 King 8 12.13. with 10.32.33. where before Hazael ever truly entered into the wars, he thought he could never be so cruel, as to dash the children's brains against the stones, as the Prophet foretold; but afterwards when he was enured with war, he did it. And thus the continual wars which the Sicilians had, made them like savage beasts, as Plutarch saith. 3. War brings populous Cities to utter destruction, and desolation (a) jerem. 18.2. Hose. 5.8.9. ; as we see by Fridericus Oenobarbus, who when he had overthrown Milan, sowed salt there, and harrowed it, to show that that City was brought to utter destruction. 4. War brings misery, and desperate distractions upon, and unto that Kingdom 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, perplexed and vexed (b) Quemadmo dem certantibus veatis mare concuritur, sic Reg bus sibi adversantibus, populus regni vexatur. Chrysost in Matth. . 5. War wastes that in an instant, which was long a finishing, and ruins 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 years abvilding of all Asia, at the cost of many Kings, and beautified with the cunning labours of many excellent workmen; so it is most easy 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. Woeful experience in poor Ireland shows that war wastes and consumes all wheresoever it comes, whether Towns, Cities, Villages, Corne-fields, Vine-yards, Forts, Orchards, and whatsoever is necessary for the sustentation of man. 6. War spares none, neither man, woman, nor child, neither young nor old: Virgins and Wives in war are ravished and vitiated: Infants are trampled without pity or mercy under the horse feet, or tossed upon spear's points: Women with child are often cut up and disfected. 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 shown the nature and misery of War in general: I will now proceed to the consideration 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 Civil war? Answ. 1. It is a misery of miseries, for when wars arife in a Commonwealth, great calamities do invade that place, both publicly and privately (c) Cum oriuntur bella, et publice & privatim magnae urbem calamitates invadunt Plato lib. 1. de lege. : war being like a swelling and overflowing stream and tide, which scatters, wastes, overturnes and beats down all things before it; much more Civil wars, wherein one part of the Land wars upon, or against another, as it is now in Ireland, and begun in England (d) Bellum torrentis instar omnia slernit, & vastat. Plut. de educat. puer. . In Civil wars nothing but misery can be expected, for if the worst part prevail, their mercies are cruel, and if the better side get the better, yet it cannot be without much loss and bloodshed of the Inhabitants of the Land (e) Omnia in bellis civilibus misera, etc. Tul. ad Ma. Mare. : And therefore Civil (or uncivil) wars is a misery of miseries. Quest. 8. But may some say, What are the miseries of Civil war? Many and great, as namely, Answ. 1. Civil war is not easily appeased, nor quickly quieted, but once begun continues long; For as the wings of birds though clipped, do speedily grow out again, so the fire of Civil 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 again. 2. Civil 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 squeezed in pieces by the fall of the Elephant, and so die; so oftentimes, yea for the most part in Civil war, both parts do destroy and are destroyed, and both sides do endamage and are endamaged (f) Plin. lib. 8. Chap. 12. . 3. Civil war exhausts the exchequer, or brings the Treasure or riches of the Land into an Hectic Fever, being like a vessel tapped at both ends, which quickly runs out. This we see to our grief both in Ireland and at home. 4. Civil war is the overthrow of all Estates and Monarchies, as appears by the Roman Empire, and the Macedonian Monarchy of Alexander the Great. 5. Civil 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 Laws, for as ex malis moribus bonae leges, good Laws come from evil customs and corrupt conversation, if the good side or party prevail, but the enslaving and envassalling of the subject by a Law, if the worse win the Field. 7. Civil war exposes or lays a Land open unto the rage and fury of others, or invites foreign Forces, and power to endeavour the conquering and subduing of them: For as the Eagle and Crane do so vehemently contend and strive, that oftentimes clasping together in the air they fall down unto the earth and are taken up alive of Shepherds; so now and then it cometh to pass, that whilst Princes perversely exercise mortal and deadly wars against their subjects, another invader when he finds him sufficiently weakened, puts in for a hand or lot, and carries all away; The Emblematists have observed this, and described it by a Lion and wild Boar, who fight so long for victory or mastery, that at length they both become a prey unto the Vulture, who awaits them until they have so weakened one another that they are unable to defend themselves; the word is, Ex damno alterius, alterius utilitas, The loss of the Inhabitants in Civil and uncivil wars is the gain of forragn Invaders. 8. Civil war beget want of reverence towards God, for the madness and outrage thereof is such and so great, that it profanes and polluteth every holy thing and place (g) 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 uncivil soldiers in Civil wars. 9 Civil war makes that King who undertakes unjust wars against his subjects to repent him of his victory, when he truly sees what he hath done; and he overcomes in Civil wars woefully who reputes him of his victory: and had therefore much better pardon his subjects if they do offend him, then repent after Conquest the slaughter and destruction of them (h) Malè vicit quipaenitet victoriae. Melius est enim ignoscere quam post victoriam paenitere, Senec. epist. 15. . 10. Civil war maketh many poor, according to that of Antisthenes, to whom one saying, That in wars the poor perish, answered (i) Imò tum ●lures fiunt ●tob. serm. 48. ; Nay, in war the poor are multiplied, many being impoverished thereby, as we find it true both in this Land and in Ireland. 11. Civil war brings good and bad into misery, or the sword of civil war wounds, yea murders both the innocent and guilty: for when the fire or flame thereof breaks forth in a Land, both guilty and guiltless, both wicked and righteous, feel equally the smart, and misery thereof; (i) Vbi belium ing●uir, innocentes; & novi juxta cadunt Tac. ●hi. neither love nor hatred being known by any external thing. (k) Ecles. 9.1. And thus by these particulars we may easily guess at the Nature and Misery of civil wars. Quest. 9 It may in the next place be demanded, when war is lawful? or, seeing that sometimes it is lawful to fight, and sometimes not, how may we know when, with the peace of a good conscience, we may wage war, or aid and assist those who fight? Answ. 1. War is lawful when it is for Religion, and the Republics good. When Pope Eugenius offered 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 Church's cause. (l) Se nequaquam 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 settling of peace and quietness. Men prepare war, when they desire peace, because (as we say in a proverb) weapons bided peace, (m) qui desiderat pacem, praep●rat bellum. Vigetius. yea wars are undertaken that men may live in peace without injury and oppression. (n) suscipienda bella sunt ut in Pace sine injuria vivetur. Tul. 1. offic. And as men sustain and endure hard labour upon hope of rest and ease, so wise men make war in hope, and for the effecting of tranquillity and peace. (o) Sapientis pacis causa bellum gerunt ut laborem spe otir sustentant. Sallust. ad Caes. Indeed men do 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 peacemakers 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 (p) Non quaeritur pax ut bellum 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 general is God's glory, in special the conservation of justice, and confirmation of peace: Pugna pacis mater, war is the mother of peace. 3. War is lawful when it is for the defence of a man's own right, or for the safety, safeguard, and preservation of our Cities, and habitations (q) 2 Sam 10.12. : For reason teacheth the learned, necessity the rude, custom the Gentiles, and nature the wild beasts, to repay war with war, and force by force, when they are rob and deprived of their right by injustice and oppresion (r) Hoc & ratio doctis, & necessitas barbaris, & mos gentibus &c Cic. pro Milone . 4. War is lawful when it is to repulse our enemies: Moses (s) Exo. d 17. ●● said to joshua, choose us out men, and go fight: upon which words Piscator observes, that it is lawful for the people of God to defend themselves with weapons against their enemies; for Moses doth here nothing of himself, but by God's direction. And 5. When it is deliberately begun, and speedily ended: undertaken with good advice, and given over with all willingness, when it may with 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 Country is defended from invaders, or the weak and innocent from oppression, or our friends from thiefs and wicked persons, is a most just war (a) Forti udo quae per bella tuetur a barbris pat●●●m, v●l defends infirmos, vela latronibus locios, plena just tia est. Amoros de effic. . Or when war is attempted and enterprised to deliver the oppressed, and to bridle the insolency and cruelty of the wicked (b) Gen. 14.14. . 7. War is lawful when it is for the punishment of public injuries and wrongs; for just wars were wont to be thus defined, contentions whereby we endeavour to punish public injuries and wrongs (c) ●usta bella s●lent 〈…〉, quae ●●●scuntar injuris. 〈◊〉 ; and therefore that war was not only of old held just, but also necessary, which defended source by force. (d) Be●lum ●lud est non mdo iustum, see iam necessarium, quum wis illata defenditur, Cicer. pro Mione. And 8. When it is for God's people, it is lawful, 2 Sam. 10.12. And 9 When the cause is just, and weighty, not light and frivolous; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel de lana caprina, as about the shadow of an Ass, 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. (e) Sueton. in Aug Chap. 21. And 10. When it is undertaken by lawful authority, to wit, of the Magistrate as was showed before. And 11. When it is only against those who injure us, or raise unjust war against us, or our Country. Note here, that our Country, or Kingdom may be injured by an enemy two manner of ways, to wit: First, When he invades, by unjust forces, our temporal possessions and good things, labouring by a strong hand to deprive us of them, whether it be our liberties, laws, lives, riches, inheritances, wives, children, etc. Now against such as these we have just cause to defend ourselves. (f) judg. 19.25. and 10.1.5. 2 Sam. 10.12. Nehem. 1.14. And Secondly, When he labours to rob and spoil us of our spiritual and eternal treasure and riches, viz. the true worship of God, the true, pure, and holy Religion; and consequently the salvation of our souls. (g) Deut. 13.14. 2 Sam. 10.12. 12. War is lawful when it is carried in a good manner: for although God himself hath taught Stratagems in war, and consequently allows them; yet lawful Covenants and Faith given must be kept inviolable. 13. When Malefactors, Malignants, and Delinquents are maintained, and protected, as judg. 20. 14. When Rebellion is moved, or raised in a Land, and defensive arms are prepared for the preservation of the State, as David waged war against Sheba, 2 Sam. 20. 15. When it is against Apostates, and backsliders in Religion, Deut. 13.12. etc. Lyran in Numb. 31. 16. When it is better than peace; for (h) Belium honestum turpi pace preferendum est. Demosthon. an honest war is to be preferred before a base and shameful peace. 17. When it is enterprised by the special 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 war; or as Laertius saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a war without weeping; that is, when the victory is got without bloodshed, 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. (i) Quum tempus necessitasque postulat, decertandun est manu & mors servituti turpitudinique anteponenda; nam occidi pulchrum est, si ignominiose servis, Cicer. in Tusc, qu. Lastly, War is lawful, when there is no other means left; for that war is lawful which is necessary, and those arms are just and warrantable, which are not taken up until there is no hope at all of peace or safety, but by war. (k) Bellum est justum quod necessarium est, & arma sunt pia quibus nulla nisi in armis relinquitur spes, Livi. l. 9 dec. 1. And hence the Jews in all their voluntary wars, first offered peace unto their enemies, and then denounced war; but did not execute it until first they had made this threefold Proclamation, viz. (l) 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 always remember in war, that though both the cause be just, and the authority sufficient; yet must it not be rashly or hastily undertaken, (m) Extrema primo nemo tentavit loco. for no man trieth extremities at the first. War is one of the sharpest remedies to cure the maladies of a Commonwealth, and the event thereof is both doubtful and dangerous; and therefore it should be 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 war, yet it is ordinarily enquired, whether it be lawful for Christians, now under the Gospel, to make war or not? Answ. It is, as is proved by these grounds, viz. 1. God, by Moses prescribes a form of making war, Deut 20 1. and therefore certainly he did allow his people sometimes, and upon some occasions to make war. (n) Num. 10.9. and 31.2, 17. judg. 1. and 31 chapters. 2. We read that many of God's faithful servants have made war, as Abraham Gen 14.28. Moses, Exod. 17.8. joshua, Exod. 17.9. Iosh. 1.14. and 12.7. the Judges, 1.3.4.5.7.8.11. chapters, the Kings, David, Asa, josaphat, Hezekiah. 3. john Baptist forbids not soldiers to fight, neither commands them to give over war, 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 bear the sword in vain, but to be the Minister of God for our good, and a revenger to execute wrath upon him who doth evil. Which plainly shows, that the right of the sword is allowed both against private faults and offenders, and also against public, who by arms 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 baptised: which undoubtedly the Apostles would not have suffered if war bade 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, widows, and those that are oppressed, which sometimes without Arms cannot be done. And therefore 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 evil: Now it may fall out that not one or two, or a few, but a multitude may do evil, and commit some outrage, who cannot be resisted but by force of arms; and then the Magistrate is to use this means of the sword for the suppression of evil, and the vengeance of evil doers. 7. That which God persuades unto, and which is done by the inspiration and assistance of his holy Spirit, is lawful; but God often persuades and exhorts the Saints to make war, and is said to be present with them by his spirit, and to give victory unto them; and therefore war is lawful, Iosh. 1. judg. 6.11 and 13. chapters, 1 Sam. 15. and 30. chapters, Psal. 44. 8. That which the Saints do by faith is lawful unto them, but by faith they make war, Heb. 11.34. therefore war is lawful unto them. 9 The Scripture saith, There is a time to war, and a time to make peace, Ecclesiast. 3.8. And therefore war is lawful. 10. God is styled, The Lord of Hosts, a man of war; One who teacheth our hands to war, and who giveth victory in battle: and therefore war is lawful. Quest. 11. But whether is it lawful for Subjects to take up arms against their Sovereign? Answ. Dr. Sharp (Symphon. Proph. & Apost. pag. 244.) answers hereunto, that there are two sorts of Subjects, to wit. 1. Some who are merely private, and these ought not of themselves to take up arms 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 Lacedæmonians; 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 war, that is, both for the preventing and removal of it? Answ. 1. The Remedies are either Moral, Martial, or Theologicall. First, the Moral means are these two, to wit: 1. Humble suits and supplications for peace, unto them from whom a war 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 means are many, as namely, 1. To follow close a victory: this was Hambals fault, who could tell better how to win the field, than how to use his victory: and this Caesar 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 foolhardy man dare do more than one truly magnanimous; for the property of a good soldier is not to run himself into such desperate hazards, that there is no probability for him to come off with safety; but courageously to adventure upon any feazible design, and to give it over, when it may be given over, but cannot be effected or brought to pass. It is better (as all know and will confess) for soldiers sometimes to retreat, that they may return again to their greater advantage, than to keep their stations and die. Whence Antigonus once forced to give way to the violent onset of his enemies, said, (o) S● non f●gere, sed utilitatem retrò sitam pearl qui. That he did not fly, but pursue his profit and advantage, which was placed backwards, or behind him; intimating, that in such a case it was more commodious for him to go backwards than forwards, to retire than to advance. 3. Another Military means for the removal of wars is Prudence, Magnanimity, and skill in Martial discipline, in the Captains, Commanders, and Officers. 4. Another is, for Captains and Commanders to observe, and mark diligently all conveniences and advantages of time, place, etc. both for pitching their tents, and fight their battles. 5. Another is, in the soldier's strength, courage, resolution, and obedience to their Commanders. 6. Another is, for Captains and soldiers in necessity, when they can, to help one another. 7. Another is, for Captains and Common Soldiers to be well armed, for and against all assays, and assaults: But more amply of these by and by in the way unto Victory. Thirdly, the Theological or Religious Remedies or Means for the preventing and removing of War, are these which follow, and the like, viz. 1. To war upon ourselves; 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 continual war with ourselves, and our own sins, wickedness within, being the true cause of war without. 2. To humble ourselves 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 turn truly unto God, Levit. 26.40 etc. Deut. 30.1. and 32.36. and 1 Sam. 7.3. Jer. 4.8. and 6.26. 5. A promise of thankfulness or thanksgiving unto the Lord, if he will be pleased to give victory unto us or preserve and deliver us from war, and the performance of this promise when he hath answered our desires. 6. Prayer unto God, and that both in general and particular. First, in general 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 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 (p) 2 Cro. ●4. 11 , josaphet (q) 2 Cro. 20.12 , David (r) Psal. 44.6. & 108.13. , Isa (s) Isa. 3●. 2. Hezekiah (t) Isa. 37.20. . Secondly, Because the Lord works ordinarily by means, therefore we must in special and more particularly pray when we are avoid and infested with war. 1. That the Lord would bestow upon our Captains, Commanders, and Officers, such wisdom, 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 success, Psal. 20.1.5. 2. That the Lord would incline the hearts of the soldiers unto obedience, and subjection to their Captains; and preserve them from all sedition and rising up against their Commanders 3. That the Lord would preserve both Commanders and Common Soldiers from all wickedness and impiety, especially from those heinous offences which too frequently follow the Camp and accompany wars; as namely, blasphemy, fornication, rapes, drunkenness, gaming, jars, contentions, theft, pilfering, etc. 4 That the Lord would strengthen the hands of all in battle, giving them courageous hearts, resolute minds, and firm resolutions, that their battles and endeavours may be crowned with victory. Now that these our prayers may become effectual, two things are required, viz. First, They must proceed from a pure mind, or an heart purged from sin (u) Pro. 1.26. & 28.9. Isa 1.15. & 59.2. Mic. 3.1. . Secondly, They must proceed from faith unfeigned, or from a firm confidence and assurance, that the Lord will hear our prayers in as much as may stand with his glory and our good (x) jam. 1.6. . And thus much for the Remedies against, or Means for removal 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 battle, but also bring them by conquest and victory into subjection? First, The Martial means for the obtaining of victory in war, are either Negative, or Affirmative. 1. Negative, if soldiers desire conquest in fight, Then 1. They must not fall to pillaging too soon, 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 again with safety. 3. They must not at all trust to their multitude, for not always that Army which is the greatest prevails, but oftentimes the least. Darius against Alexander, Pompey against Caesar, Hannibal against Scipi, Antonius against Augustus, and Mithridates against Sylla, had greater Forces without comparison than their enemies, and yet were overcome. 4. They must not at all trust in their own strength: Thou hast therefore oh man (saith Augustine (a) 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 battle, because thou presumedst of thyself; for he who before fight, trusts in his own strength, shall be overthrown (b) Eccles. 9.11. . Secondly, There are Affirmative martial means for the obtaining of Victory in War; as namely. 1. For Captains highly to prise their soldiers, Fabius Maximus sent to Rome to the Senate for money, to redeem his soldiers which Hannibal had taken Prisoners, and being denied thereof, commanded his son to sell all his lands, and bring money for their ransom; so highly did he value and esteem the freedom of his men. And thus every Captain should do if he would win the love and affection of his soldiers, without which a Commander should hardly obtain victory. 2. Courage and resolution in battle: 300 Noblemen of the house of the Fabii, took upon them alone to wage battle against the Vi●●tines (c) Livius. . To show that a true and magnanimous soldier will not fear to undertake any noble feazible enterprise for the obtaining of Victory in the day of battle. 3. Long preparation for the undertaking thereof: He must long prepare for war who would speedily overcome, because a long preparation of war makes a speedy victory (d) 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 counsel and advice; for there must be counsel at home when there is war abroad (e) Parva sunt arma foris, si non est consilium domi. Sen. Epist. 15. . 5. A diligent observation of all conveniences and inconveniences which may happen, whether of Sun, wind, mists, etc. for the Sun and dust hinders our sight, and the wind being contrary, or in our face, is noxious both to horse, rider, and all kinds of darts, arrows, and shot. (a) Ordinaturus aciem, tria debet ante prospicere, , pulverem, ventum, etc. Veget. l. 13. cap. 14. 6. The use and assistance of expert and experienced soldiers, who know their terms of art, postures, conveniences, inconveniences, when to advance, when to fall off; and how to use their weapons, or handle their arms etc. One saying on a time to Epaminondas, that the Athenians were all armed with new arms and weapons, answered, What then? shall Antigenidas (who was a most curious Musitiam) weep, because Tellia (who was a most poor 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. (b) Plutarch. in apoph. If an Army consist of raw, young, and freshwater soldiers, who seldom or never saw men wounded or slain; when they come to see such sights, they will tremble and be confounded with fear, and begin to think rather of flying than fight. (c) quirarò aut nunquam viderent homines vulnerari, vel occidi quum primum aspexerint etc. Experience shows, that knowledge and skill in Military and Martial discipline doth exceedingly embolden a soldier in battle; and that in warlike erterprises, a few ancient and expert Warriors hath overcome, got the day, put to flight, yea to a sore slaughter, a great multitude of rude ignorant, untaught and untutered soldiers (d) 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 Hannibal never fought any battle 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 politic devices: for the Lord commanded joshua by deceit, or a secret stratagem, to overcome the Inhabitants of Ai (e) Quum justum bellum suscipitur utrum apertè pugnet 〈◊〉 quis, an ex insibits, nihil ad justitiam interest. Aug. ad. Bonif. . Good Captain; do not always Vi & armis, by open force labour the overthrow of their foes, but chief endeavour it by secret stratagems, because in open war there is a common danger, but in warlike devices those who lie in wait are not in such peril, as these are for whom they lie in wait (f) Boni ●●ce● non aperte praelio, in qu● est cōmune periculum, sed ex occulto sempe attentant. etc. 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 (g) 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 foes: P. Aemilius to avoid the Sun that shined in the face of his Host, was so long in ranging his Army, that by the time the battles should join, the Sun was upon his back. The like policy used Marius against the Cymbrians, and Augustus against the Flemings. 3. Policy in war is sometimes for the encouraging of the soldiers against their enemies: Polemon to make his soldiers fiercer in assailing the Lacedæmonians, 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 possess their Ensign. 8. Another martial means for the obtaining of Victory, is the Captains encouraging of his soldiers and convincing them of the lawfulness of the war in hand. Themistocles leading out the Army of the Athenians against their enemies, saw two Cocks sighting most fiercely; whereupon, he turned him to his Soldiers, with these words (h) 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, eique cedere cogatur Aelian. lib. 2. cap. 28. : These neither fight for their Country, nor for their Religion, nor for their Possessions, nor for their father's Sepulchers, nor for honour, nor for their wives & children, nor for their Laws, or Liberties, but only, Lest the one should be overcome of the other, and forced to yield unto him: How much more than should we hazard and adventure our lives when we fight for all these? with which words his soldiers were so encouraged, that they went most courageously and resolutely against their Adversaries. 9 Another means is, experienced Commanders and stout Captains; Cabrias the Athenian was wont to say (i) 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 Deer was more terrible if they had but a Lion to be their Captain, than an Army of Lions having an Hart to be their Captain. 10. Another means is, to cope with the enemy, before his strength increase too much; whence julius Caesar was wont to say, (k) Expectare 〈…〉 ●●piae a gen●●ur, summa de●ent●a est. Iu●●us Cael. Com●ent lib 4. That it was a great madness for any to stay until the Host or their enemy was increased and multiplied; because he who desires to conquer and subdue his foe, may in all probability sooner do 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 means is, to be resolute, and courageous in battle. There is a people in Germany called Catti, whose strength consisteth in their foot men; of whom it is said, (l) Tacitus. Others go to skirmish, and the Cattis to war; such was their courage, magnanimity and undaunted resolution in the day of battle: much like to that speech of King james, That he had four and twenty Players, and six Actors. Soldier's must not be like the Frenchmen, of whom it is said, (m) Livius. That if they lose the first encounter, they lose also the victory; but rather like the Lacedæmonians, who of all people were most valiant, being both in the beginning and end of the battle more than men. 12. Another means is, to aim principally at the principal, and to level at the Leaders, (as Scanderbag was always observed to do) because, smite the shepherd, and the sheep will be scattered. Epaminondas viewing a huge and well harnessed Army, but without a Leader, General, or Captain, said, (n) Quan●● bellua, sed absque capi c. St. b. How great and fair a beast is here, but without an head. 13. Another means is, to war only upon just causes. It is observed, That the Emperor Trajane was never overcome, or vanquished in war, because he never undertook war without just cause, as Hely the Spartan doth say. The Romans were never so foiled, neither ever received so much dishonour in all their wars 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 wars against Numantia were unjust, and the Numantines had just cause to defend themselves. Titus Livius observes, that Marcus Marcellus would not be Captain of that war, which was not very well justified; and that Quintus Fabius would never undertake that war in chief, which was not very dangerous; and that these two Noble Princes were of high esteem 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 been said (o) Si bona suerit causa pugnantis, pugnae exitus malus esse non potest & vice versa etc. Ber●. de nova militia. That if the cause of the Warrior be good, the end of the war cannot be evil; 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 Martial Means which are to be used for the obtaining of Victory in War. Object. Against these it may be objected, that victory in war comes only from God; and therefore all Military means are vain, none being able to preserve us from war. Answ. To neglect the means wholly, is to tempt God's Providence, and to trust in the means, is to distrust God's Providence; and therefore we must observe, how means profit, and how not, viz. 1. Military means will help us, as they are means ordained by God, for the removal of the malady of war, if we use them in the fear 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 means 2. These means will not help us, if God being despised, neglected, and not looked at at all in the use of them; we 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 aid, assistance, and power of God (p) Victoria in bello nec multitudine, neque fortitudine paratur, sed divino auxilio. Xenophon. Stob. serm. 49. . And therefore these military means must now be used, and those Theological, mentioned in the 12 question, and then trust solely, wholly, and only 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 evil, whether of sin, or punishment. FINIS.