THat a constant and uniform obedience is due to the great God of heaven, at all times and in all conditions whatsoever, 'tis beyond dispute; and that man is universally obliged at all seasons, and in all cases imaginable, to abstain from sin, there's none can doubt, except it be some stupid soul, that is insensible what Hell doth mean, or Heaven is worth. But although such an uninterrupted course of obedi­ence be indeed a thing, which God doth ever require, and man must alway yield, yet there are such and such conjunctions and nicks of time, wherein we are engaged, not only by Gods Perpetual and general laws, but by his particular Providences and our own private concerns, to practise Holiness, and cease from sin.

[Page 2] In serene and Halcyon dayes, when God smiles up­on our Nation, methinks were there not command to require it, yet our own ingenuity, gratitude, and the great Gentleness of Christianity should constrain us, when we abound with mercies, to love and serve that good God, which giveth them. And when our Nation groans under the just displeasure of Heaven, when the great God thunders just over our heads in black and dreadful clouds, had we no Engagement besides, yet methinks our present fears and appre­hensions of imminent dangers should oblige us, in the midst of judgments, to avoid and detest those sins which bring them.

That's our case and our great Concern this day; there is a war commenced, and the sword is drawn: and that this war may prove successful; that this sword may enter where it should; that our armies and navies may prove victorious; what must be done, that great Moses, who had the conduct of Gods own armies, and was a warriour as well as a Pro­phet, doth thus inform us —when the Host goeth forth against thine enemies, then keep thee from every wicked thing.

The words are familiar and easie, and so need no exposition: there are two things considerable in them;

1. Gods severe and strict Command—Keep thee from every wicked thing—thats our duty— [...] saith the Hebrew--- [...]---saith the LXX—Caveto—saith the —Arabick—take heed—beware, and that [...] of every wicked thing.

2. Mans Particular season, wherein this great Command must, in an especial manner, be obeyed; and when is that —when the Host go­eth [Page 3] forth against thine enemies: then, keep thee from every wicked thing; if ever ye will do it, do it then.

The substance of the text, and the sum of our discourse will lie in this short conclusion; namely, That a Nation, ingaged in War, is, upon that very ac­count, the more obliged to abstain from every sin, but much more from foul ones. Most certain it is, there is nothing to be named in all the world, that doth ren­der a people so unfit for War, as sin; see why in seven particulars.

1. Sin doth much impoverish that Nation, where it reigns: Doubtless, the poorer a Nation is, 'tis the more unfit to prepare for War; a good bank, a rich treasure is well stiled [...], the nerves of War. 'Tis an old rule ' [...], fight with silver as well as steel; there must be supplies of money as well as men.

But as for sin and vice, like a Thief, it picks the subjects purse, and who shall fill the Kings Exchequer then? That any person or Nation should be highly debauched, and yet grow rich, 'tis seldom seen: See what Moses tells such a sinner, Cursed shall be thy basket and thy store; Certainly, where the moth Deut. 28. 17. frets, the garment must decay; If there be a worm at the root, the Prophets gourd must wither: So here; if the curse of God attend the sinners estate, 'tis not strange, that it melt away.

But the truth is, there needs no curse to make the sinner poor; he doth it fast enough himself. So the adulterer—by means of a whorish woman is a man Pro. 6. 2 [...]. brought to a morsel of bread. Thus drunkards and gluttons too, the glutton and the drunkard shall come Pro. 23. 21. to poverty; but what wonder's that? —Ʋna come­dunt [Page 4] Patrimonia mensa—saith Juvenal, they devour an estate at a meal; They empty their bags into bottles, their Coffers into Hogsheads; they exchange estates with the Vintner, they buy his wine, and he their land. Thus do men, like Cleopatra, drink down Pearls and Jewels; they swallow down their Camels; nay, they throw down Lordships and Mannours, and so become drunkards first, and beggars next.

2. Sin doth much destrow the strength of that Na­tion wherein it reigns; it impairs the health, and takes away the lives of men. Thus St. Paul, For this cause many are sick and weak, and many also sleep. 1 Cor. 11. 30.

Certainly, the more populous and strong a Na­tion is,, the more fit it is to fight, Pugnare Thracum est, saith Horace; the Thracians, that sturdy Nation, are fit for War. 'Tis good Counsel —Be strong for 2 Cor. 2. 5. 8. battel—where numbers are great, where souldiers are vigorous, the victory, in ordinary Providence, seems so much the surer. God indeed can fight and con­quer with the weakest Armies; God could fight and beat Proud Pharaoh with squadrons of lice, but man must fight with Lions; God could conquer with soul­diers too weak for Domitians bodkin, even pittiful flyes; yea, but the Romans could not do it without their Eagles. Methinks, that General should despair of conquest, that should lead an Army of such impo­tent and crazy Persons, that were more sit for a crutch, than a sword, for a couch, than a field.

And this is that sorry plight, into which Debau­chery brings a Nation; 'tis but sad to consider, what numbers of persons are this day under the Physitian and Chyrurgion, that might have been under the Ge­neral; Men, that have made themselves fit only for an Hospital, that might have been fit for a Navy. Tell [Page 5] me, Sirs, are the wounds of Venus become more Ho­nourable than those of Mars? is it more gentile to linger or die of the Frenchmans disease, than run the hazard of the Dutchman's sword; is it indeed more noble, by debauchery and vice Cowardly, to retire into our own graves, than by vertue and Courage to force our enemies into theirs?

Sure I am, if we would beat our open adversaries, how strong soever, we must first subdue our Private lusts, which make us weak. Thus Moses, Keep my Deut. 11. 8. Commandments, that ye may be strong; our strength lieth in our Religion, Chastity, and Sobriety. I dare affirm, to spare the Dutchmans Brandee is the surest Course to spill his blood; but if not, if we beat them, at their sin, we shall scarce beat them at their weapon too; if we beat them at the wine, we shall find it the harder to beat them on the water too. 'Tis an everlasting truth, where vice and debauchery reigns, it layeth such vast multitudes in their Beds, and such numbers in their graves, that the poor Na­tion, as with the loss of so many limbs, so much bloud and spirits groweth faint and weak, and so becomes less fit for War.

3. Sin doth much abate and sink the courage of that Nation, where it reigns. There is no Accom­plishment, that doth more adorn a souldier, and pro­mise victory, than an undaunted courage, Prowess, and Gallantry of soul. This was the main thing requir­ed by God himself in the General of his own Army —Only be thou strong and very couragious; but who is Josh. 1. 7. this man of metal? Solomon telleth us —The righteous Pro. 28. 1. is bold as a Lion—but whats the sinner then? the same verse informs us —the wicked fly, when no man pursueth—stout souldiers indeed! Persons exceeding [Page 6] fit for War! but who can blame them? is it strange, that that person should be a coward, who all along hath been a sinner! is it a wonder, that any considering Person dares not fight, who knows himself in a con­dition unfit to die? alass! Conscience tells him, if he be slain this moment, he is like to be damned the next; if the sword send him into his grave, 'tis like to send him into Hell too—.

Certain it is, there's none so fit to war with man, as he, that is at peace with God. I read, that when Pope Ʋrbane the second sent an Army to the Holy land, that he might raise their spirits by excluding all fear of death and Hell, he promised every man of them a full Pardon of all their sins, the guilt whereof might otherwise have dogged them, and justly made them cowards. Such a Politician was the crafty Pope; and so is the Turk too, who encourageth his souldiers to the most dangerous attempts, not so much with present pay, as with certain promises of future happiness in another world.

And doubtless, there's nothing in all the world, that can raise a mans courage like to this; pardon of sin, assurance of glory, removes all jealousies and quickens the spirit; innocence of life, freedom from guilt, like silver and polished armour it adorns and secures too. Methinks, that Person who hath foyled the Devil, need fear no man: he that is sure of Heaven, need fear no danger, that earth can threaten; if the enemy kill him, he doth but so much the sooner crown him; if he die a souldier, he shall the quicker live a Saint.

But alass! such encouragements as these, which may justly prevent all fears and create a valour, the sinner wants; and if so, there is a necessity that he [Page 7] remain a coward, except perhaps he prove a desperate Atheist; except perhaps he can arrive to that high pitch of modern Gallantry, that he dares, in the ser­vice of his Country, as well as in the quarrels of a Mistress, not only die, but be damned too. Sure we are, the guilt of sin, the fear of death, the dread of Hell, cannot chuse, in all considering Persons, but abate and cool that courage, which is required to make a Nation fit for War.

4. Sin doth sadly deseat all the Policy and wisest Counsels of that Nation, where it reigns.

Tacitus, that great Statesman, tells us Inconsulti Impetus languescunt—force without counsel comes to nothing. Another thus, Plura Consiliis quàm telis geruntur. There's more done by a Politick head, than an armed hand. That provision, mentioned, by the Prophet, is but necessary —I have counsel Isa. 36. [...]. and strength for War—counsel to advise, strength to ex­ecute; what more can be desired? What less can serve?

That's our case; we have the Buff coat and the Gown; the sword-man and the statesman; an Army abroad and Councils at home, the great Council of the the Nation, the Privy Council of the King, the com­mon Council of the City, yea and Councils of War too. But were every member of these Councils a­nother Solon, another Achitophel, another Solomon, an Oracle, yet what would all their contrivances come too, if the alwise-God be provoked by sin to blast them? 'Tis that severe judgement, which God hath threatned over and and over against a wicked Na­tion —I will destroy the Counsel thereof—and so again— Isa. 19. 3. I will make void the Counsel of Judah—and what's the issue? the very next words tell us —I will cause Jer. 19. 7. [Page 8] them to fall before their enemy—I remember what Ho­race hath long since told us —Quos vult perdere Jupiter, dementat prius—if God infatuate, 'tis a sad sign, he intends to ruine; when once the brains be out, the life quickly followeth.

5. Sin doth strangely obstruct and frustrate the Pray­ers of that Nation, where it reigns.

So useful is prayer in a time of War, that even Julian the Apostate, and other heathens, would ne­ver fight till they had first invoked their Gods. 'Tis observed of Judas Macchabaeus, that, till he had pray­ed, he never fought any battel but one, and in that one he was slain. What blessed effects prayer hath produced in War, Historians do inform us. Eusebius tells us, that in Aurelius his Army there was one legion stiled by the Emperor himself— [...], the Thundring legion—a Legion of Christans, who in a great want of water, obtained by their Prayer a sud­den shower of rain to refresh the Roman army, and a storm of Thunder to confound their enemies.

The Scriptures tell us —when Moses held up his hand, Israel prevailed—the hand of Moses had no Exod. 17. 11. weapon, yet it conquered. I remember that expres­sion of a learned man —plùs ad victoriam valent pio­rum preces, quàm Militum arma—A Religious person, who strikes no blow, who layeth no siege, except it be to Heaven, may gain the Conquest in his Closet; and although the Christian souldier must sometimes use his hands; yet best he fights, and doth most good upon his knees.

Doubtless, to fast and pray, in a time of War, doth well; but if we pray now, and blaspheme anon; if we fast one day, and surfet the next; if we seem religi­ous in the Church, and then prove wanton in the [Page 9] Chamber? what then? When ye make many prayers, I will not hear; no, our sweetest Incense will be unsavoury; & the very best of our breath will but stink with God. Isa. 1. 15.

I find, that when vice groweth bold and daring; when a Nation groweth highly wicked, God doth sometimes forbid his servants to interpose on their behalf —Pray not thou for this people—'Tis a dreadful command, but there's reason for it; the Incorrigible sinner is a declared enemy to God; and if so, is it fit to Jer. 7. 16. pray, that God should prosper his designs? Our foul offenders are known to be Traytors against the Ma­jesty of Heaven; and if so, is it handsome to pray, that God should crown and bless them? no, 'tis our great concern this day to lament with tears, and cast off with detestation, our grievous crimes, and reform our debauched lives; for if not, 'tis ten to one but our prayers for success and Victory may be thought too bold, and prove too vain.

6. Sin doth infallibly rob that Nation, where it reigns, of its strongest allies and best assistants.

That great allies and powerful assistants are of sin­gular use in War, experience sheweth us; for, why else do all nations use them? And that their are no allies like God and his Angels, there's none, but an Atheist, doubts; but here's the misery, a vicious na­tion can neither gain nor keep them.

I remember what God himself told Joshua, his own commander in chief —as I was with Moses, so will I be Josh. 1. [...]. with thee—what an encouraging Promise is here; but is it absolute, or conditional? doth God oblige him­self to be with Joshua's Army, however they live, and whatever they do? no; see how quickly the language of God is altered —I will not be with you any more—no? what's the matter? —I will not be with you any more, Josh. 7. 12. [Page 10] except ye destroy the accursed thing—That's our busi­ness; here is our interest; if there be such and such accursed things amongst us, they must be removed, they must be quite destroyed; or else we cannot rea­sonably expect, that God should help us.

'Tis true, we have already such and such allies, and great ones too; and that we have such and assistan­ces; such and such Men of War besides our own, we must bless our God and thank our King. But yet not­withstanding, how numerous soever our Auiliaries and Navies are, there is one Man of War yet more, that must be engaged too; and who that is Moses tells us —The Lord is a Man of War—let's but secure to Exod. 15. 3. our selves this Man of War, and we secure the con­quest too.

Sure we are, our other allies, how strong soever, are nothing to this; what's an earthly Monarch to the great God of Heaven? What's the Commander of some few Squadrons to the great Lord of Hosts? What's a Prince, that can lend us but an handful of men, to that God, who can lend us thousands of mighty Angels? What's a Neighbour, that can lend us Ships and Canons, to that God who can lend us Thunder and Lightning, Storms and Tempests? if once this God become one of our Auxilliaries, well may the Motto of Venice become the Motto of England too —Nec flatu, nec fluctu Moveor—neither winds nor waves can shake us; There's nothing can wrong us, but our selves; nothing can beat us, but our vice; no­thing can fire our Ships, but our burning lust; nothing can rob us of our Gods assistance, but that, which robs us of his Image too, and that's our sin. Yet once more,

7. Sin, debauchery, and vice, will infallibly make the great God, and with him his holy Angels, [Page 11] the Sun, the Moon, the Starrs, even the whole crea­tion, to become enemies to that unhappy Nation, where it reigns.

Thus the Prophet —behold, I am against you, saith Isa. 13. 8. the Lord—O dreadful word! if God be against us, who can be for us? The Lord was an enemy—who Lam. 2. 5. then can or dares be a friend? If once it come to this: that God proves an enemy, the whole universe will be so too. Thus Claudian-Militat aether & conjurati veniunt in classica venti—and thus a better author too—the stars Judg. 5. 20. in their courses fought against Sisera. For, if we believe, that God certainly is, what Luther terms him, Rector mundi—the Governor of the World—we must believe, that all creatures whatsoever are, as Pineda words it —sub Dei vexillo—under Gods own banner, and do us good or harm, according as he commands them.

I will not say, what some are apt to fear, that God is become an enemy to England; no, although vice doth strangely reign, yet God hath still amongst us a considerable number of Religious and Pious servants, whom he dearly loves, and for whose sake the Church and Kingdom stands. But as to the Nation in general, God hath given us very shrewd signs to suspect, that he doth not like our doings. When we consider the crimes, the many, the brutish, the devilish crimes, that are committed without controll and that not by the rascality of ill bred people, but the better sort of men, whose actions do become examples and rules to infe­riour persons; we must acknowledge, that our holy God might justly cast us off for ever. And when we consider the sore, the many, the tremendious Judgements, judgements almost beyond example, that we have felt, and yet grow worse and worse, we have cause enough to be jealous, that God is at least [Page 12] still displeased and angry with us. The late mercies, which this Nation hath received, were beyond, not our deserts alone, but our very expectations too; tell me; was it not beyond our hopes, that, in spight of all opposers, God should, in a miraculous manner, re­store the King to his Throne, the Bishop to his Chair, the Nobleman to his Honour, the Parliament to its Pri­viledges, and every English man to his right, without one blow, without one drop of blood?

But consider, what grateful acknowledgements hath this Nation made to God for this; and the consequen­ces of this, many other signal mercies? Alas! Such an unkind return have we made to Heaven, that we may now say —Quantùm mutatus: O how is Gods countenance changed! how strangely is it altered; his gracious smiles are now turned into such dreadful frowns, as if he meant to bury us in the wrinkles of his brow; we, that, through his favour, were lately surprised with mercies beyond our hopes, have now, through his wrath and our own follies, been surprised with Judgments, even beyond our fears.

For, tell me, what man could have imagined, that our late Plague, begun in one single family, should in a few weeks time, so spread it self, as to make so vast a City to become but one greater Pesthouse? that there should be such a strange Mortality, so many Deaths and Burials in every corner, that every Church might have changed it's old name, and every Parish been justly styled a St. Sepulchres.

Again, what man could have dreamed, that —ca­sus in urbe frequens—an ordinary fire, begun in one lit­tle corner, should in four dayes time, in dispight of all that man could do, have reached and consumed so many thousand buildings, the houses of men, and the [Page 13] Temples of God too. But to come neerer the business of the Text:

What man could have thought, that our neer neigh­bours beyond the Sea, who were once the Poor de­stressed States, should ever have grown to that height, either of impudence to affront, or strength to with­stand the King of England? who would have thought, that our old Petitioners should have ever become our new Controllers? that they, who were not able to se­cure to themselves a small spot of Land, should now claim the vast dominion of the Seas, and the main trade of the world? Sure I am, as it was the kind­ness or perhaps the imprudence of England, that once made them great, so it is the sin of England, that now makes them troublesome. When they were but in the egg, it was our kind warmth that hatched them; and although they are now grown up to be vipers, yet if our own sins created it not, they will never find a sting to wound us.

If it be true, as some affirm, that our enemies wickedness is full as great as our own, yet that con­sideration will not much relieve us; Their Vices are not our Vertues; nor will their Poyson prove our Cordial. What if God should use the Dutchman as he doth the Turk, who is —flagellum Dei—the scourge of God; that Rod, which the dews of Heaven keep fresh and green and flourishing, that it may last the longer, and lash the sorer too? What if God make England and Holland, being Nations which mercies cannot win, nor judgments scare, so to weaken one another, that a third shall over-run them both? This is that, which we have some cause to fear, and many obligations to prevent; and surely, the way, the only ready way to do it, is, to obey this great [Page 14] command in my Text—When thine Host goeth forth against thine enemies, then keep thee from every wicked thing—Methinks, in a time of War, men, and men deeply concerned in the success too, should not so highly sin, and so provoke the great Lord of Hosts; Methinks, if we consider, that War is a solemn and serious thing, we should forbear even our innocent sports, much more our Hellish Crimes. 'Tis not for prudent Christians to act like the silly fish, that are observed to play most and grow even wanton, when the storm is rising.

I am confident, it would even break our Hearts, and well it might, to see our Armies miscarry; to see our Ships burned with fire, or drowned in water; to see a few broken Vessels return laden with nothing else but poor wounded men, cloathed with shame and rol­led in bloud; if such a spectacle would not please you, prevent it by your prayers, your tears, your vertuous lives, which are things, more likely then guns and swords, to gain the Conquest.

I need not mind you, that the matters in dis­pute and danger are of huge concern! we do not sight for toyes and trifles! no; the things contend­ed for are the King and the Subject, the State and the Church; the Crown and the Mitre; Whatever it is that three kingdoms are worth, doth now lie at stake. Tell me then, shall we be such desperate fools, as to hazard all this for such or such a beloved sin? Shall we be such brutes, as to lose all this, and our souls to boot, for such or such a cursed lust? O remember what the Great God commands us, and that in order to success and Victory—Keep thy self from every wicked thing—Certainly, 'tis a wicked thing to be drunk; 'tis a wicked thing to blaspheme the name [Page 15] of God; 'tis a wicked thing to be unclean and wan­ton; 'tis a wicked thing to scoff at Religion, and to droll at any man or any thing, that is Holy; all this, and whatever else is wicked, we must resolve either to quit, or else to hazard all.

If the Pope think it his concern to send into the field, as the Roman Pontifical words it —Vexillum san­ctificatum, Ensem benedictum—an hallowed banner, a consecrated sword—Methinks we should think our selves obliged to provide against our enemies, though not superstitious weapons; yet not Pro­phane warriours neither; for, 'tis not the strong, but the clean hand, that best wields the sword; nor is it the stout, but the Pure Heart, that's most like to get the victory. 'Tis Religion, that engageth Heaven and defends earth; 'Tis this, that establisheth Thrones and Scepters; 'tis this, that doth advance the Noblemans honour, and makes his star shine so much the brighter; 'tis this, that makes a Nation beloved of God, and feared of men [...]. 'Tis Religion and Ver­tue, that must beat our enemies and get us Triumphs; 'tis this, and nothing but this, that will give us, through the assistance and mercy of our God, a victo­rious and happy kingdom here on earth, and an eter­nal one in Heaven.