WAR in general is a Lawful Defence,What War is. whereby the Law­ful Magistrate, for just Causes taking up Arms, doth pub­lickly repel Force with Force, revengeth publick and general Injuries; or recovers general, or generally sustained losses.

In this Definition, three things are obser­vable, viz.

• First, That War is not to be undertaken, but for just Causes.
• Secondly, That it belongs only unto the Magistrate to make War, and not to private Persons.
• [Page 2]Thirdly, That it is not to be moved, but repelled; not kindled, but quenched; that is, rather for Defence than Offence; for the pu­nishing of Injuries, than the doing of wrong; all which shews evidently the lawfulness of the Protestants against Irish Papists in Ireland, being for Religion enacted by Parliament, and the Republick's good, and defence of the late Setlement, all at present being (in that King­dom) under Papal Jurisdiction, Military and Civil, contrary to Law.

The Query will be, what the Ground and Causes of War are.

Answer, First in general, Alexander the Great,The Causes of War. 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, either to have many Gods, many Laws, or many Kings;Guevara fa­miliar. Epist. Pag. 240. therefore, I desire (saith he) 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.

War comes sometimes from a good Ground or Cause, sometimes from a bad Foundation.

Aug. in lib de verbo Domini.Wars from a good Ground (as our now Protestant War with Ireland) is to make Men live in Peace. Whence St. Augustine 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 setling Peace.

[Page 3]Hence the Emblematists devised this Hiero­glyphick to express this Truth,Andr. Al [...]iat. Emblem. Pag. 445. viz. a Helmet that had been used in War, being in time of Peace neglected and laid by, a Swarm of Bees (Emblems of sweet Peace) come and live, build and breed therein: The Motto 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 Martial, was turned in the time of Peace, into a Reapers Sickle,

Secondly, Sometimes War comes from a bad bottom, (as the late Irish War began Anno 1641) and springs from either of these evil roots; to wit, either,

First from some unbridled Pleasures, and im­moderate and inordinate Lusts: Or, Secondly, From diversity of Religion, (as it did here in England, in the Reign of Charles the First;) sometimes Satan the Father and Prince of He­resies, stirs up War against the Woman; and 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, distructing and dividing of those Per­sons who profess the Gospel: Or, Thirdly, from covetous Designs and Affections. The Fountain and Original of all Wars (saith Plu­tarch) [Page 4] are the corrupt, covetous desires of Men. Fourthly, Wars come from Ambition, as with Tyrconnil, who is Ambitious to Rule Ireland, that Kingdom never ruled by Papists since Queen Elizabeth's Reign until now, he being there placed, it is by a Romish King; yet by Act of Parliament contrary to Law, and at present he still Usurping, contrary to the pre­sent established Powers and Authority.

Having thus far run over the Grounds and Causes of War. Our next thing is to consider Requisita, what, or how many things be re­quisite in War.

Three things necessary in War, as a Souldier. Thuyd. lib. 5.These three things are necessary: First, to be willing to fight; because if a Man hunt with unwilling Hounds, he will scarcely 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 fighteth.

Secondly, to fear Disgrace and Shame; for in case he be shameless and fearless of Disgrace, he will quickly flee, and forsake his Colours.

Thirdly, to be obedient to Commanders; for in case the Souldier does not obey his Captain and Commanders, he will quickly be disranked, he may be quickly slain or taken by the Enemy, and cannot perform any good service for him, under whom he fights.

Three things necessary in War, as a Christian.But to speak now as a Christian only; these three things are necessary in War.

[Page 5]First, a Lawful Authority commanding it; for War must not be attempted, without the Authority of the Magistrate.

Secondly,1 Judg. 20.13. 2 King. 18.14. a Lawful and Just end or cause occasioning and moving it.

Thirdly, A good affection in following it, or a due consideration of the manner of the enterprizing or prosecuting of this War; for though your cause of War against Ireland at present, be Just; yet you must not rashly wage War, but all other means must first be tryed.

It is also requisite to enquire what the Na­ture of War is.What the Na­ture of War is, and its Ne­cessaries. Plutar. in La­con. Bruso. lib. 3. c. 15. Witness the Citizens of Dublin going to Collens-wood on black Monday in Easter week.

First, War is sometimes the Whetstone of Fortitude, and the encourager and stirrer of Youth unto Martial Discipline. When the King of the Lacedoemonians did threaten, that he would utterly destroy and raze a certain City (as Tyrconnil doth now threaten to Fire Dublin, in case he hears of Forces from hence landing) which had often annoyed the Lace­doemonians (as Dublin hath the Irish ever since the Conquest, it being never taken by them, although now in the hands of them by the permission of the late King) and found them work; the Ephori would not permit it, saying, Thou shalt not destroy nor abolish the Whet­stone of Youth, calling thus that City, which so often troubled them, The Whetstone of Touth; because their young Men thereby were whetted, and their Affection set on edge, to [Page 6] 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.

Isa. 21.15. Jer. 46.16. 2 Sam. 2.26. Jer. 5.22. Jer. 4.10.Secondly, War most commonly is evil, whence the Scripture sometimes calls it a Grievous Evil; sometimes an oppressing Evil; sometimes a bitter Evil, a devouring Evil; and sometimes an Evil which pierceth unto the Heart and Soul.

Thirdly, War is of that Nature, that few are enriched thereby, as may thus appear: If any grow rich by War, then it is those who gather the spoils thereof; but seldom these, therefore few or none. We say, Mala parta male dilabuntur, Goods ill got, waste like Snow before the Sun; yea Lawful prey or pillage is seldom long enjoyed, according to our English Pro­verb, (lightly come, lightly go, and therefore I may spend it the more freely.)

Joh. 1.15. Heb. 11.34. 2 Sam. 11. Ezek. 14.21.Again, 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; and to eat, that is, to kill. War is one of God's four Plagues,2 Sam. 24. Lev. 26.16. Deut. 48.44. yea one of his sorest Judgments, and seems to be one of the greatest of all the three or four.

Let not these miseries, my dear Brethren, affrighten you, or cause ye to say, If War be of this Nature, then what may we think there­of?

[Page 7]First,Augustin. in Serm. de Cen­tur. Ye may safely think some War is Lawful, as St. Augustine saith, If Christianity should blame or tax all Wars, then, when the Souldiers 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 have given over War, which Christ doth not, but only forbids them to wrong any, and bid them be content with their wages; which shews plainly that some Wars are Law­ful, and therefore not to be condemned: Just thus our War with Tyrconnil, and the Irish, is not to be condemned, as you shall hear anon.

Secondly,Julius Caesar Com. Lib. 7. You may think that the event of War is most uncertain, and therefore they are much mistaken, who expect from Wars no­thing but good news, and prosperous success in all Designs and Enterprises; 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 Emperour, and asked if he were a Southsayer or Fortune-teller, answered, 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 Kingdom, 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 two Armies are in the Fields, we see both of them to have warlike weapons; [Page 8] and both to have Humane Bodies, and not the one of them to be armed, and the other naked; the one Mortal, and the other Immortal; and therefore success, event, expectation, never deceive us or frustrate our hope so much in any thing, as in War.

War soon be­gun, but not easily ended.Thirdly, You must consider, War is not so easily ended as begun, therefore you are all to take notice of this, who undertake War, That it is easily begun, but hardly ended; easy to enter into, but hard to get out of, (like a cu­rious Garden Maze) the beginning and end­ing not being in the same Man's power; for every Coward or fresh-water Souldier may begin War, but it is laid aside when the Con­queror will.

Another thing necessary for War, Souldiers and Officers are to know, that is, what things are justly taxed in War.

First, An implacable desire of revenge, or to mischief those with, or against whom ye fight; for although ye may punish Offences, yet ye must not revenge your selves; for in War, ye should be more inclinable to spare, when ye can take, and with safety keep alive, than to kill, especially, when the War is un­dertaken for the punishment of Delinquents (as those now of Ireland) because then, if ye may take them alive, they may fall by the Sword of Justice in the Magistrates Hand, as well as by you in Battle; and therefore they who have no mercy upon any in War, are justly taxed.

[Page 9]Secondly, Cruelty in revenging and pu­nishing in Wars, is justly taxed; for although any of you, may kill your Enemy in Battle, you are not to delight in using Cruelty to­wards them, by devising new or strange torments (as the Irish did to the Protestants in Ireland,) ripp up Women's Bellies, and take Infants out of the same, or casting of Peo­ple down into the water from high Bridges, as they did over Port-down-Bridge; or for thrusting skeans into them, and leaving them in torture. These Cruelties are to be avoided.

Thirdly, Cruelty and Pillage is taxed in War; for although it be not a Sin to fight in War, yet to fight or War only for Prey or Pillage, is a Crime.

In the next place,The lawful­ness of War at present with Ireland. you are to consider the lawfulness of War, and how you may go a­gainst your Enemies with a safe Conscience, and upon terms you now are going to fight.

First, Your now present War with Tyrconnil, is Just and Lawful, as it is for the Protestant Religion there in Ireland, planted by Au­thority of Parliament, and now a destroy­ing by Popish Rebels, usurping, contrary to the Laws of England, to which that Kingdom is subject, and hath sworn Obe­dience.

Secondly, It is Lawful, as you now wage War, only to secure the Republick's good, the continuance and setling of Peace and Quietness.

[Page 10] Qui desiderat pacem prae­parat bellum. Vigetius. Tul. 1. Offic.Men prepare War when they desire Peace, because (as we say in a Proverb) Weapons bode Peace; yea, Wars are undertaken, that Men may live in Peace, without Injury and Oppressions;Augustin. in lib de verbo Dom. and as Men sustain and endure hard labour, upon hope of rest and ease; so wise Men make War in hope, and for the per­fecting of Tranquility and Peace! 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 Peace-makers in their warring; that is, 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. In War, we say the end must be good, which end in general is God's Glory, in special conservation of Justice, and confirmation of Peace: Pugna Pacis Mater, War is the Mother of Peace.

War is Lawful, as it is for the defence of Man's own rights,2 Sam. 16.12. or for the safety, safeguard and preservation of our Cities and Habitations, (just thus is our condition, we poor Pro­testants of Ireland, Tyrconnil and all his crue having taken away our Places, Offices, Cattle, Habitations, Rights and Privileges, no Pro­testant having now any security for Life or Estate) for reason teacheth the Learned, Ne­cessity makes the old Wife trot, Custom the Gentiles, Cicpromilone. and Nature the wild Beasts, to re­pay War with War, and Force by Force, when [Page 11] they are robb'd and deprived of their Right, by Injustice and Oppressions.

War is Lawful, when it is to repulse our Enemies; for Moses said to Joshua, Chuse 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 ours Enemies: Thus do the Nor­thern Protestants against the Papists in Ireland, who will usurp all into their Hands if they can: Therefore when Moses bad Joshua to chuse out Men to go fight, he did nothing of himself, but by God's Directions.

Our War with the Papists of Ireland is just and lawful, being undertaken with good Ad­vice, and given over with all willingness, when it may, with Safety, and Conveniency, to the good and Benefit of Church and State.

Our War with Irish Papists is lawful as it is in the Defence of the Innocent: For that War whereby either our Country is defended from Invaders as from French, St. Ambros. de offic. Gen. 14.14. or the weak and innocent from oppression, or our friends from Thiefs and wicked Persons, is a most just War; or when War is attempted, to bridle the insolency and Cruelty of the wicked.

Our War with Ireland at present, is Lawful, for the punishing of those publick injuries and wrongs done by Popish Government, by Popish Judges and Lawyers,See Tul. Offic. to the Protestants of that Realm, since the coming of the late King James the Second to the Crown, for just Wars [Page 12] were wont to be thus defined, Contentions whereby we endeavour to punish publick in­juries and wrongs; and therefore that War was not only of old held just, but also necessa­ry, which defended force by force.

It is Lawful to fight against Ireland, as it is for the preservation of Christians, and of the People of God, 2 Sam. 10.12.

Our War with Irish Papists is now Lawful, as the cause is just and weighty, not light and frivolous, 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, Suetonius in August. cap. 21. Quod nulli genti sine justis & necessariis bellum intulit, That he never made War with any Nation, without just and necessary Causes.

Our War is just, as it is taken by Lawful Au­thority from King, Queen, and from a Ge­neral Convention of a Nation and the Privy Council.

It is Lawful to War against the Irish, as they do at present injure all Protestant Subjects, and as they have invited Foreigners to come and cut us off from our Estates,Judg. 19.25. and 1.5. Religion, and Li­berties; for our Country may be here injured by two manner of ways: First, as Tyrconnil invades us by unjust Forces, all our Temporal Possessions and Goods, labouring by a strong Hand, to deprive us utterly of them, whether they be our Liberties, Laws, Lives, Wealth, In­heritance, Wives, Children, &c. Now against [Page 13] such as these, the Protestants have just cause to defend their Rights, all being proved by God's Word. Secondly, as that Traitor labours to rob and spoil us of our Spiritual and Eternal Trea­sure and Riches, to wit,Deut. 13.14. 2 Sam. 10.12. of our true Worship of God, the true, pure and sacred Scriptures and Religion, and consequently the Salvation of our Souls.

Our War is Lawful (by God's Word) against Irish Papists, as against Apostates,Deut. 13.12. See Lyranus in Numbers 31. And the Act of Parlia­ment. and back-leaders in Religion, contrary to Reformation, and the Laws of the Nation, as well as of God.

Our War against Irish Papists is Lawful, as it is for the preservation of the liberty of the Subject, and for the preventing of Popish 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.

Lastly, Our War is Lawful, as there is no other means left for the utter expul­sing of Tyranny, Popery, Rebellion, Ido­latry, and Superstition out of that Kingdom, but through War; as they be an insolent and stubborn sort of People, not contented with what the Acts of Setlement provided, nor with toleration of Mass, but strive to have all or nothing: Thus you see there is little hopes of safety any more for Protestants to live in that Kingdom, but by War.

Brethren, having I hope encouraged you with [Page 14] the lawfulness of this just War, there are more things yet to be considered: You are always to remember, that in War, though your cause be just and lawful, and the Authority sufficient; yet must not this War be rashly or hastily un­dertaken, for no Man tryeth extremities at the first; for War is one of the sharpest remedies to cure the maladies of a Common-wealth, and the event thereof is both doubtful and dange­rous, and therefore it is the last refuge you have, necessity enforcing you thereunto.

Num. 10.9.I know some sort of People will be apt to dispute whether it be Lawful for Christians, now under the Gospel, to make War or not. That it is Lawful, it is thus proved.

Judg. 1.38.First, The Almighty God prescribed a form for making War, Deut. 20.1. therefore cer­tainly God himself did allow his People some­times, and upon some occasions, to make War.

Secondly, You may read that many of Gods, Faithful Servants have made War; as Abraham, Gen. 14.18. as Moses, Exod. 17.8. Joshua, Exod. 17.9. Josh. 1.14. Judg. 1, 3, 4, 5, 7, 8, and 11. Chapters. Also the Kings have made War, as David, Asa, Jehosaphat, Hezekiah.

Luke 3.14.Thirdly, St. John Baptist forbids not Soul­diers to fight, neither commands he them to give over War, if they would be saved, but to wrong none and to be content with their wages.

Rom. 13.4.Fourthly, the Magistrate is said, not to bear the Sword in vain, but to be the Minister of God for our good, and a revenger to execute [Page 15] wrath upon him who doth evil; which plain­ly sheweth, that the right of the Sword is al­lowed both against private faults and Offen­ders, and also against publick, who by Arms are to be resisted and opposed.

Fifthly,Act. 10.1. Cornelius the Centurion is com­mended for his Faith, and did not give over Warfare (that we read of) when he was bap­tized; which, undoubtedly, the Apostles would have mentioned, and not have suffered, if War had been prohibited unto Christians; and so likewise is the Faith of another Centu­rion commended highly, Matt. 8.10.

Sixthly it is most certain that the greatest part of the Magistrate's Duty is to protect and defend Innocents, Orphans, Widows, and those that are oppressed, (such as our Brethren and Sisters yet in Ireland, Rom. 13.4. and that have esca­ped Tyrconnil's Tyranny) which sometimes without Arms cannot be done: And therefore if the Case require it, the godly Magistrates may flee unto this last remedy, of War; now it may fall out, that not one, or two, or a few, but a multitude may do evil, and commit some outrage, (as our Irish Enemies) who cannot be resisted but by force of Arms, and then the Magistrates are to use this means of the Sword, for the suppression of Evil, and the vengeance of Evil-doers.

Seventhly,Josh. 1. Jud. 11. & 13. Chap. 1 Sam. 15. & 30. Chap. Psal. 44. That which God perswades us unto, and which is done by the inspiration and assistance of his Holy Spirit, is Lawful; but God often perswades and exhorts the Saints [Page 16] 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.

Eighthly, 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 Christians.

Eccl. 3.8.Ninthly, The Scripture saith, There is a time to War, and a time to make Peace: There­fore War is Lawful.

Lastly, Our great God himself, is stiled, The Lord of Hosts, as a Man of War, one who teacheth our hands to War, and our fingers to Fight, and who giveth Victory in Battle: Therefore a Christian War, for God's Word, for the Truth and Religion, is Lawful.

But others will perhaps startle you with this Query, Whether you may Lawfully oppose Tyr­connil, he having the late King's Commission for his Government there, which is yet not deli­vered up.

The Answer is, He had a Commission for being Lord Deputy of Ireland; but the Query will be again, How far his Commission will warrant his Actions: For the Earl of Strafford, who was formerly Lord Lieutenant of that Nation, was questioned in one or two of the Articles against him, for going beyond his Bounds and Commission.

Again, are the Protestants of Ireland, the King's Subjects, as well as the Papists? or has he this inserted in his Commission, to oppress [Page 17] Protestants, to Tyranize over them, and to sup­press the Religion of the Church of England? no surely, for to do that were not only contra­ry to the Laws of God, and of England, but to the Coronation Oath of the late King James the Second, and to his promise: Further note, Ireland is an Island or Realm, ever since Gor­guntius's his time, belonging to the Crown of England, and thereby subject to the Laws and Powers thereof, and depends on the Govern­ment and Laws of England, under whom ye your selves do derive your Commissions; and he, the said Tyrconnil, usurpeth that Government in not delivering up that Sword.

Let us now come to the remedies against War, that are both for the preventing and re­moval of it.

Now the remedies are either Moral, Martial, or Theological.

First, The Moral means are two; to wit, humble Suits and Supplications for Peace unto them, from whom a War is feared, and ex­pressions of the Loyalty of our Actions, and sincerity of our Intentions and Desires, how­ever they may be wrested or misconstrued.

The Military means are many; namely, First, to follow close a Victory. This was Hanibal's 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.

[Page 18]Secondly, another Military means for re­moval of Wars, is Prudence, magnanimity and skill in Martial Discipline, in the Captains, Com­manders, and Officers.

Thirdly, Another is for Captains and Com­manders to observe, and mark diligently all conveniences and advantages of time and place, &c. both for pitching their Tents, and fighting their Battles.

Fourthly, Another is, for Souldiers strength, Courage, Resolution, and Obedience to their Commanders.

Fifthly, Another is for Captains and Souldiers in necessity, when they cannot help one the other.

The last of our Martial means is, for Cap­tains and common Souldiers to be well armed, for and against all Essays and Assaults.

The Theological, or Religious remedies or means, for the preventing of Wars, are these.

To War 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 con­tinual War with our selves, our own Sins and wickednesses within, being the true cause of War without.

Secondly, To humble our selves before God by fasting, Joel 2.3. Jonah 3.

Thirdly, To enter into a Covenant and a Holy League with God, Hos. 2.18.

[Page 19]Fourthly, Seriously to repent, and to turn truly unto God, Lev. 26.40. Deut. 30.1.32.36. 1 Sam. 7.3.

Fifthly, A promise of thankfulness and 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 had answered our desires.

Sixthly, A 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: Neither strong and well instructed Armies, Psal. 33.16. Nor forced Cities, Amos 5.9. Nor great and mighty Colleagues or Confederates, Psal. 60.13.62.10. Therefore let us not trust in any of these, or the like; but only in the Lord, as our Forefathers have done formerly, whom he de­livered from their Enemies.

You are (dear Brethren) likewise to consi­der the work of the Lord your God ordinarily by means; therefore ye must in special and more particularly pray when you are ready to fight, that the Lord would bestow on your Captains, Commanders,Psal. 20.1, 5. and Officers such Wis­dom, that they may consult of, manage and order all things prudently and discreetly, and prosecute, yea execute all things prosperously, unanimously and with good success.

Secondly, That God would incline the Hearts [Page 20] of the Souldiers unto Obedience and Subjection to their Captains, and preserve them from all Sedition, and rising up against their Com­manders.

Thirdly, That the Almighty God would preserve both Commanders and common Soul­diers from all wickedness and impiety, espe­cially from those heinous offences which too frequently follow the Camp, and accompany Wars; as namely, Blasphemy, Fornication, Rapes, Swearing, Drunkenness, Gaming, Jars, Contentions, Theft, Pilfering, &c.

Prov. 1.16. Prov. 28.9.Now that these your Prayers may become Effectual, two things are required.

First, They must proceed from a pure Mind, and from a Heart purged from Sin.

Isa. 1.15. Isa. 59.2. Mich. 3.1. Jam. 1.16.Secondly, They must proceed from a Faith unfeigned, to wit, from a firm confidence and assurance, that the Lord of Hosts would hear your Prayers, in as much as may stand with his Glory, and your Good. Thus much for the remedies or means for the removing of the Plague of War from you.

It may in the last place be demanded, how Victory may be obtained in War, or by what means you may not only be preserved from the power of your Enemies in Battle, but also bring them by Conquest and Victory to Subjection?

First, the Martial means for the obtaining of Victory in War, are either Negative or Affir­mative.

As for the Negative, if Souldiers desire Con­quest [Page 21] in fight, then in the first place you must not fall to pillaging too soon, lest your Ene­mies take occasion thereby to fall upon you, and so take you unprovided.

Secondly, You must not pursue your Ene­mies in flight so eagerly as to mingle your selves with them, or to run your selves so far amongst them, that you are not able to bring your selves off again with safety.

Thirdly, You must not trust at all to the mul­titude, for not always that Army which is the greatest prevails, but often times the least; for proof sake, Darius against Alexander, Pompey against Caesar, Hanibal against Scipio, Antonius against Augustus, and Mithridates against Sylla, had greater Forces without comparison than their Enemies, and yet were overcome.

Fourthly, You must not trust in your own strength,Aug. de verbo Apost. but hearken to the saying of a Grave and Pious Father, viz. to St. Augustine, Thou hast therefore, O Man, (saith he) not overcome in Battle, because thou presumedst of thy self; for he who before fight trusts in his own strength, shall be thrown.

Now, as touching the Affirmative martial Means, for the obtaining of Victory in War.

First, for Captains highly to prize their Soul­diers: Fabius Maximus sent to Rome to the Se­nate for Money to redeem the Souldiers which Hanibal had taken Prisoners, and being denyed thereof, commanded his Son to sell all his Lands, and bring Money for their ransome, so highly did he value and esteem the freedom of his Men: [Page 22] Thus every chief Officer should do, if he would win the Love and Affection of his Sol­diers, without which, a Commander should hardly obtain Victory.

Livius.Secondly Courage and Resolution in Battle; 300 noble Men of the House of the Fabii, took upon them, all alone, to wage Battle against the Vientines, to shew, that a true and magnani­mous Souldier will not fear to undertake any noble, feasible Enterprize for the obtaining of Victory in the Day of Battle.

Sen. Epist. 15.Thirdly, long Preparation for the Underta­king thereof: For he must long prepare for War who would speedily overcome; because a long preparation of War makes a speedy Victory.

Sen. Epist. 15.Fourthly, prosecute your War with good Counsel and Advice; for there must be a Council at Home, when there is a War abroad.

Fifthly, You are to have a diligent observa­tion of all conveniencies and inconveniencies which may happen, whether of Sun, Wind, Mists, &c. for the Sun and Dust hinder your sight, and the Wind being contrary, or in your Face, is noxious both to Horse, Rider, and all kinds of Dorts, Arrows, and Shots.

Sixthly, Trust not to the multitude of wild young blades, but to the use and assistance of experienced Souldiers, who know their terms of art, postures, conveniencies, inconveniencies, when to advance, when to fall off, and how to use their Weapons, and how to handle their Arms; for if your Army do consist of raw young and fresh-water Souldiers, who seldom or never [Page 23] saw a Man wounded or fall,Plutarch in Apoph. when they come to see such fights, they will tremble and be con­founded with fear, and think rather to fly away than to stay.

Seventhly,Policy and Stratagems in War. Policy and secret stratagems are to be observed in War; which Policy's threefold.

First, In the immediate endangering of your Enemy; observe Hanibal, for he never sought any Battle, without laying some ambush for the en­snaring of his Enemies. For when a just War is ta­ken in hand, it matters not whether a Man en­deavour to conquer, subdue, and worst his adver­saries by open force, or secret politick devices; for our Almighty God commanded Joshua by deceit or a secret stratagem, to overcome the In­habitants of Ai. Therefore remember Anti­gonus, who being asked, how a Man should give the Onset upon his Enemy; (he answered) either by force, or fraud; either openly, or by deceit.

Secondly, Policy in War is sometimes for the immediate preservation of an Army, and mediate or consequent disadvantage of an Enemy; for P. Emilius to avoid the Sun that shined in his face, and in his Horsemen, was so long in ranging his Army, that by the time the Battles should jo [...], the Sun was upon his back: The like policy used Marius, against the Cymbrians; and Augustus, against the Flemings.

Thirdly, Policy in War is sometimes for the encouraging of the Souldiers against their Ene­mies: For Polemon to make his Souldiers fiercer in assailing the Lacedaemonians, cast his Colours into the midst of his Enemies, whereupon they [Page 24] pressed on them with greater violence, esteeming it a great shame to abandon their Ancient, or to have their Enemies possess their Ensign.

These and many other the like Military means are and ought to be used for the obtaining of Victory of War.

Some may Object and say, That Victory in War comes only from God; and therefore, all Military means are vain, none being able to preserve us from War. But hearken, we pray, to our Answer, to neglect the means wholly, is to tempt God's Pro­vidence, and to trust in the means, is to distrust in God's Providence: Therefore we must observe how means profit, and how not.

First, Military means will help you; and they be means ordained by God, for the removal of the malady of War, if ye use them in the fear of the Lord your God, and because ordained by him, putting our Trust, Confidence, and Affiance for our Protection and Preservation wholly in him, and in his loving kindness towards us, notwith­standing the use of means.

Lastly, My dear Brethren, you are to consider, these means will not help you, if you despise and neglect your God, the God of Hosts; for Victory in War is neither got by multitude, nor by strength, but by the aid and assistance of him; now there­fore these Military means must be used, still pray­ing to God for to grant his assistance to your en­deavours, for he is the God of Victory, and causeth Wars to cease in the World, unto whom all praise and Glory belongs, both for the enjoyment of all Good, and preservation from all Evil, whether of sin or punishment.