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city_n	war_n	young_a	youth_n	25	3	7.3784	4	false

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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

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

he who puts on his armour must not bragge as he that puts it off Philip of Macedon warring upon the Grecians Diogenes came into his tent and being conducted to the Emperour and asked if he were a South-sayer or Fortune-teller answered (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 compells thee comes to hazard thy life and Kingdome and to cast the dice of warr whether thou shalt live or not and whether thou shalt have a Kingdome at command or to possesse or not When 2. Armies are in the fields we see both of them to have warlike weapons and both to have humane bodies (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 mortall but the other immortall and therefore successe event and expectation never deceive us or frustrats our hope so much in any thing as in Warr. A. 3. Thirdly we may thinke of Warr that it is a thing not to be desired and that none delights in the sound of the warlike Drums or in the the Alarmes of Warr but onely they who never tasted the bitternesse thereof (w) Dulce bellum non expertis at quigustavit cōtrem 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 therunto And therfore we must use all our best skill and cunning alwayes to avoide warr as much as possibly we can (x) Adversariorū pug●a prudenter declinanda Greg in mor it being a thing of that nature that no wise man will desire it nor willingly when he can and may avoide it cast himselfe into Mars his armes or expose himselfe to the mercy of his enemies sword and his body and life to perill seeing it is not in our power to overcome or conquer the issue of all warr being doubtfull and hazardous (y) Sapientis non est velle certare periculo se velle committere c Lactant. l 6 A. 4. Fourthly we may well thinke that Warr is not so easily ended as begun and that all should take notice of this who undertake Ware that it is easily begun but hardly ended easy to enter into but hard to get out of like a curious drawn Garden maze the beginning and ending not being in the same mans power (z) Scito omne bellum sum facile caeterum aegerrimè desinere c Salust in Iugurth for every coward or fresh water souldier may begin Ware but it is laid aside when the Conquerour will (a) Bellum incipere cuivis ctiam ignavo licet deponitur cum victores velint Tull. in quaest A. 5. Fiftly we may thinke that Warr is such a thing that to be free from it is a great blessing and happinesse and so pronounced to be by God Isa 2.4 Mich. 4 3. And therefore is never to be attempted but upon immergent necessity A. 6. Sixthly we may thinke this of Ware to wit That if peace may be procured Warr is not to be waged as Marcian the Emperour was wont to say (b) Imperatoriar ma non esse capienda dum pacē habere liceret Zo. naras to 3 Ann Kings must not take up Armes against their subjects or any so long as they may live quietly and in peace A. 7. Seventhly we may thinke of Warr that it ought not to be undertaken rashly or unadvisedly but with most mature deliberation and that before we begin Ware we should well consider what may happen in Ware (c) Quiequid evenire in bedo potest priusquam ingrediare considera Thucyd. l. 1 and not onely thinke with our selves what power and strength we have but what the power of chance or common fate of Ware is or may be (d) cum tuas vires tumvim fortunae Martomque belli communem propone animo Liv. lib. 30 A. 8. Eighthly we may safely thinke of Ware that it is evill or a great judgment or an evill alwayes in some regard The Aeolians intending to ayd the Argives in their Warrs Archidamus writ a letter unto them wherein were onely these words Quietnesse is good and therefore if that be as indeed it is most true then by the rule of contraries it will follow that War is evill Yea Warr simply considered and in it selfe may be reckoned in the number of evills that is either I. Of evill of sinne for it cannot be just on both sides Or II. Of evill of punishment for it was ever held a scourge of God and is onely therefore esteemed good because we are bad Ninthly we may think from the word of God that the war wherby whole Kingdomes are infested wastest and destroyed comes not by chance but by the purpose permission and providence of God for the punishment of mens sinnes (a) Leu. 26 17.2●.31 c. 2 Sam. 17.24.12 13. Psal 46.9.10 And thus by these particulars we may ghesse at the nature of war and see a little what we may think thereof We will now briefly lay downe Quest. 5. What things are justly taxed in warre Ans 1. An implacable desire of revenge or to mischeeve those with or against whom we fight For although we may punish offences yet we must not revenge our selves and I conceive that in war we should bee more ready and inclinable to spare when wee can take and with safety keep alive than to kill especially when the warre is undertaken for the punishment of Delinquents because then if we keep them alive they may fall by the sword of justice in the Magistrates hands as well as by us in battell and therefore they who have no mercy upon any in war are justly taxed 2. Cruelty in revenging and punishing in warre is justly taxed for although a man may kill his enemy in battell yet he should not delight in using cruelty towards him by devising new or strangetorments to make him die 3. Covetousnesse of prey and pillage is taxed in warre for although it is not a sin to fight in war yet to fight or war only for prey or pillage is a crime (b) Militare non est delictum sed propter praedam militare peccatum est Ambros 4. Ambitious desires to rule or possesse the Thrones and Crownes of others are justly taxed in war A Philosopher presenting Antigonus with a book de justititia concerning just and upright dealing between man and man he said (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 foole in graine oh Philosopher who when thou seest me oppressing with war strange Cities telst me of justice and upright dealing Implying thus

much That they who for the enriching of themselves or for the enlarging of their Territories or for the glory of their Name seek other mens Cities and Crownes cannot observe the Lawes of righteousnesse And therfore this ambitious desire is in war justly worthy of blame Quest. 6. I will now lance this plague soare of War and touch it to the quick in and by this quere What the miseries of war are The miseries and miserable fruits and effects of war are many and great as for example Answ 1. In war the most wicked are held the most warlike yea except a man be exorbitantly wretched he is scarce esteemed a resolute and right bred souldier for as a plough-man except he be crooked and bending to his labour doth never make cleare work nor furrow his land handsomely as the Jewes were wont to say so except a souldier can sweare swagger ravish Maids deflower Matrons and play the villaine in graine he is scarcely counted a man at armes in these corrupt times 2. War continued or long wars make men inhumane for consuetudo peccandi tollit sensum peccati that is At first sinne seemes to us loathing but often sinning makes sinne seeme nothing reade and compare together 2 King 8 12.13 with 10.32.33 where before Hazael ever truly entred into the wars he thought he could never be so cruell as to dash the childrens braines against the stones as the Prophet foretold but afterwards when he was inured with warre he did it And thus the continuall warres which the Sicilians had made them like savage beasts as Plutarch saith 3. Warre brings populous Cities to utter destruction and desolation (a) Ierem. 18.2 Hose 5.8.9 as we see by Fridericus Oenobarbus who when he had overthrown Millain sowed salt there and harrowed it to shew that that City was brought to utter destruction 4. War brings misery and desperate distractions upon and unto that Kingdome were it is For as the Sea though vast and great is tossed and troubled when the winds strive and rage so when Kings contend and make war one upon another their whole Kingdoms are disquieted perplext and vext (b) Quemadmo dem certantibus veatis mare concuritur sic Reg bus sibi adversantibus populus regni vexatur Chrysost in Matth. 5. War wasts that in an instant which was long a finishing and ruines in a trice what was long a re-edifying for as Herostratus an obscure and base man could easily burn the Temple of Diana of the Ephesians which was 220 yeeres abuilding of all Asia at the cost of many Kings and beautified with the cunning labours of many excellent workmen so it is most casie in war by fire and sword quickly to subvert famous and admired Cities as we see by Niniveh Jerusalem and others and shall see we hope by Rome Wofull experience in poore Ireland shewes that warre wasts and consumes all wheresoever it comes whether Townes Cities Villages Corne-fields Vine-yards Forts Orchards and whatsoever is necessary for the sustentation of man 6. Warre spares none neither man woman nor child neither young nor old Virgins and Wives in warre are ravished and vitiated Infants are trampled without pity or mercy under the horse feet or tossed upon speares points Women with child are often cut up and disfected 7. War exposeth all things to prey plundering and pillage And 8. Casteth or carrieth those who are left unflaine into exile captity banishment and bendage And thus I have briefly shewed the nature and misery of War in generall I will now proceed to the confideration of Civill-war wherein first we will take a view of the nature then of the misery thereof Quest 7. What is the nature of Civill war Answ 1. It is a misery of miseries for when wars arife in a Commonwealth great calamities do invade that place both publikely and privatly (c) Cum oriuntur bella et publice privatim magnae urbem calamitates invadunt Plato lib. 1. de lege war being like a swelling and overflowing streame and tide which scatters wasts overturnes and beates down all things before it much more Civill wars wherein one part of the Land wars upon or against another as it is now in Ireland and begun in England (d) Bellum torrentis instar omnia slernit vastat Plut. de educat puer In Civill wars nothing but misery can be expected for if the worst part prevaile their mercies are cruell and if the better side get the better yet it cannot be without much losse and blood-shed of the Inhabitants of the Land (e) Omnia in bellis civilibus misera c. Tul. ad Ma. Mare And therefore Civill or uncivill wars is a misery of miseries Quest 8. But may some say What are the miseries of Civill war Many and great as namely Answ 1. Civill war is not easily appeased nor quickly quieted but once begun continues long For as the wings of birds though clipt doe speedily grow out againe so the fire of Civill war once kindled is not easily quenched but although it be raked up for some time in the enibers of seeming reconciliation yet upon every occasion it breaks forth againe 2. Civill war is the wasting of the subject and brings the Inhabitants of the land into a consumption For as Dragons sucking the blood of Elephants kill them and they in like manner being drunk with their blood are squeesed in peeces by the fall of the Elephant and so die so oftentimes yea for the most part in Civil war both parts doe destroy and are destroyed and both sides doe endammage and are endammaged (f) Plin. lib. 8. Chap. 12. 3. Civill war exhausts the exchequer or brings the Treasure or riches of the Land into an Hectique Fever being like a vessell tapt at both ends which quickly runs out This we see to our griefe both in Ireland and at home 4. Civill war is the overthrow of all Estates and Monarchies as appeares by the Roman Empire and the Macedonian Monarchy of Alexander the Great 5. Civill wars beget corruption of manners and makes wicked men and deceivers grow daily by much worse and worse And 6. It begetteth a change of Lawes for as ex malis moribus bonae leges good Lawes come from evill customes and corrupt conversation if the good side or party prevaile but the enslaving and envassalling of the subject by a Law if the worse win the Field 7. Civil war exposes or layes a Land open unto the rage and fury of others or invites forraigne Forces and power to endeavour the conquering and subduing of them For as the Eagle and Crane doe so vehemently contend and strive that oftentimes clasping together in the aire they fall down unto the earth and are taken up alive of Shepherds so now and then it commeth to passe that whilst Princes perversly exercise mortall and deadly wars against their subjects another invader when he finds him sufficiently weakned puts in for a hand

or lot and carries all away The Emblematists have observed this and discribed it by a Lyon and wild Bore who fight so long for victory or mastery that at length they both become a prey unto the Vulture who awaits them untill they have so weakned one another that they are unable to defend themselves the word is Ex damno alterius alterius utilitas The losse of the Inhabitants in Civill and uncivill wars is the gaine of forragn Invaders 8. Civill war beget want of reverence towards God for the madnesse and outrage thereof is such and so great that it profanes and polutes every holy thing and place (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

therefore warre is lawfull 10. God is stiled The Lord of Hoasts a man of war One who teacheth our hands to warre and who giveth victory in battell and therefore warre is lawfull Quest. 11. But whether is it lawfull for Subjects to take up armes against their Soveraigne Answ Dr. Sharp Symphon Proph. Apost pag. 244. answers hereunto that there are two sorts of Subjects to wit 1. Some who are meerely private and these ought not of themselves to take up armes against their King 2. Some who are so private that the superior power in some sort doth depend upon them as the Tribunes amongst the Romans the Ephori amongst the Lacedemonians and our Parliaments amongst us And if Princes observed not their Covenants and promises these might reduce them and if they sought the overthrow of the State these might withstand them Quest 12. What are the Remedies against warre that is both for the preventing and removall of it Answ 1. The Remedies are either Morall Martiall or Theologicall First the Morall meanes are these two to wit 1. Humble sutes and supplications for peace unto them from whom a warre is feared 2. Expressions of the Loyalty of our actions and sincerity of our intentions and desires however they may be wrested or misconstrued Secondly The Military meanes are many as namely 1. To follow close a victory this was Hambals fault who could tell better how to winne the field than how to use his victory and this Casar blamed in Pompey that having once the better of him he did not follow his fortune 2. To give way to a stormer Plus audet audax quam fortis a foole-hardy man dare doe more than one truly magnanimous for the property of a good souldier is not to runne himselfe into such desperate hazards that there is no probability for him to come off with safety but couragiously to adventure upon any feazible designe and to give it over when it may bee given over but cannot bee effected or brought to passe It is better as all know and will confesse for souldiers sometimes to retreat that they may returne againe to their 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 perle qui. That he did not flie but pursue his profit and advantage which was placed backwards or behinde him intimating that in such a case it was more commodious for him to goe backwards than forwards to retire than to advance 3. Another Military meanes for the removall of warres is Prudence Magnanimity and skill in Martiall discipline in the Captaines Commanders and Officers 4. Another is for Captaines and Commanders to observe and mark diligently all conveniences and advantages of time place c. both for pitching their tents and fighting their battells 5. Another is in the souldiers strength courage resolution and obedience to their Commanders 6. Another is for Captaines and souldiers in necessity when they can to help one another 7. Another is for Captaines and Common Souldiers to bee well armed for and against all assayes and assaults But more amply of these by and by in the way unto Victory Thirdly the Theologicall or Religious Remedies or Means for the preventing and removing of Warre are these which follow and the like viz. 1. To warre upon our selves The Oracle of Apollo answered those of Cyrrha That if they would live in peace at home they should make war with their neighbours abroad but if we desire peace with others we must wage continuall war with our selves and our own sins wickednesse within being the true cause of war without 2. To humble our selves before and unto God by fasting Joel 2. 3. Jonah 3. 3. To enter into a covenant and holy league with God Hose 2.18 4. Seriously to repent and to turne truly unto God Levit. 26.40 c. Devt 30.1 and 32.36 and 1 Sam. 7.3 Jer. 4.8 and 6.26 5. A promise of thankfulnesse or thanksgiving unto the Lord if he will be pleased to give victory unto us or preserve and deliver us from warre and the performance of this promise when he hath answered our desires 6. Prayer unto God and that both in generall and particular First in generall we must pray that the Lord would be our Captain in the time of War and take our part and fight for us there being nothing 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 Iosaphet (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 meanes therefore we must in speciall and more particularly pray when we are anoid and infested with war 1. That the Lord would bestow upon our Captaines Commanders and Officers such wisedome and prudence yea such fortitude and courage that they may consult of manage and order all things wisely and discreetly and prosecute yea execute all things prosperously magnanimously and with good successe Psal 20.1.5 2. That the Lord would encline the hearts of the souldiers unto obedience and subjection to their Captaines and preserve them from all sedition and rising up against their Commanders 3. That the Lord would preserve both Commanders and Common Souldiers from all wickednesse and impiety especially from those hainous offences which too frequently follow the Camp and accompany wars as namely blasphemy fornication rapes drunkennesse gaming jarres contentions theft pilfering c. 4 That the Lord would strengthen the hands of all in battell giving them courageous hearts resolute minds and firme resolutions that their battels and endeavours may be crowned with victory Now that these our prayers may become effectuall two things are required viz. First They must proceed from a pure mind or an heart purged from sinne (u) Pro. 1.26 28.9 Isa 1.15 59.2 Mic. 3.1 Secondly They must proceed from faith unfained or from a firme confidence and assurance that the Lord will heare our prayers in as much as may stand with his glory and our good (x) Iam. 1.6 And thus much for the Remedies against or Meanes for removall of this plague of war from us Quest 13. It may now in the last place be demanded How victory may be obtained in War Or by what means we may not only be preserved from the power of our enemies in battell but also bring them by conquest and victory into subjection First The Martiall meanes for the obtaining of victory in war are either Negative or Affirmative 1. Negative if souldiers desire conquest in fight Then 1. They must

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