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A97144	The anatomy of warre, or, Warre with the wofull, fruits, and effects thereof, laid out to the life: VVherin from scripture, and experience, these things are clearly handled; to wit, 1. What warre is. 2. The grounds, and causes of warre. 3. The things requisite in war, 4. The nature, and miseries of war, both [brace] civill, and forraigne. 5. What things are justly taxed in war. 6. When war is lawfull. 7. Whether it be lawfull for Christians to make war. 8. Whether subjects may take up armes against their soveraignes. 9. The remedies against war. 10. The meanes to be freed from war. 11. The remedies, and meanes both military, and morall for the obtaining of victory in war. / By R. W. Minister of the Word at Stansteed Mount Fitchet in Essex.	Ward, Richard, 1601 or 2-1684.	1642 (1642)	Wing W800; Thomason E128_15; ESTC R22226	22,409	26

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 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 (f) 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 (g) 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 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 (h) 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 (i) Quum tempus necessitasque 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 (k) 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. (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 alwayes remember in warre 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 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. 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 (n) 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 peace Ecclesiast 3.8 And

THE ANATOMY OF WARRE OR Warre with the wofull fruits and effects thereof laid out to the life VVherein from Scripture and experience these things are clearely handled to wit 1. What Warre is 2. The grounds and causes of Warre 3. The things requisite in War 4. The nature and miseries of War both Civill and Forraigne 5. What things are justly taxed in War 6. When War is lawfull 7. Whether it be lawfull for Christians to make War 8. Whether Subjects may take up armes against their Soveraignes 9. The remedies against War 10. The Meanes to be freed from War 11. The Remedies and Meanes both Military and Morall 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 Iohn Dalham and Rich Lownds 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 (a) 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 Vindication 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 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 (b) 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 (c) 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 (d) 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 Pax me certa ducis placidos curvavit in usus Agricolae nunc sum militis ante fui 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 (e) 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 (f) ●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 (g) 〈◊〉 Prov faith Si duo de nostris toll as pronomina rebus Pralia cessarent pax sine lite fores That is Take from the world these Pronounes Mine and Thine The Warrs 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 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 (i) 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 (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 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 (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 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 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 (l) 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 (m) 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 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 (m) Iob 1 15 Hebr. 11 34 and to eat (n) Iob 2 Sam. 11 25 that is to kill Warre is one of Gods 4 fierce and devouring plagues (o) Ezeth 14.21 yea one of his 3. sorest judgments (p) Ezeth 2 Sam. 24 13 14 and seemes 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 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 r 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 (s) Errant qui in bello omnes seoūdos rerum eventus expectant Iul. Caes Comm. lib. 7 for

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 (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 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 (h) 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 (i) 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 guiltlesse both wicked and righteous feele equally the smart and misery thereof (i) Vbi belium civile ing●uir innocentes novi juxta cadunt Tac. ●hi neither love nor hatred being knowne by any externall thing (k) 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 (l) 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 (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 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 (o) 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 (p) 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 (q) 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 (r) Hoc ratio doctis necessitas barbaris mos gentibus c Cic. pro Milone 4. War is lawfull when it is to repulse our enimies Moses (s) 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 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 (a) 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 (b) 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 (c) ●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 (d) 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

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 (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 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 (k) 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 (l) 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 Souldiers must not be like the Frenchmen of whom it is said (m) 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 (n) 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 (o) 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 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 (p) 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 FINIS