Moor, Mayor. Martis xxxi o. die januarii, 1681. Annoque Regni Regis CAROLI Secundi, Angliae, etc. xxxiv.  
THis Court doth desire Dr. Sprat to Print his Sermon Preached on Sunday Morning last in the Guild-Hall-Chappel before the Lord Mayor and Aldermen of this City.  Wagstaffe.  

A SERMON Preached before the Lord Mayor, AND THE Court of ALDERMEN, AT GUILDHALL Chappel, ON The 29th. of january, 1681/2;  
By THOMAS SPRAT, D.D. One of his Majesty's Chaplains in Ordinary.  
LONDON: Printed by M. C. for joanna Brome, at the Gun in St. Paul's Churchyard, 1682.   

To the Right Honourable Sir JOHN MOOR, K t. Lord Mayor of the City of London; And to the Right Worshipful the ALDERMEN His Brethren.  
My Lord,  
THough the favour of your Commands is an abundant Excuse for my Printing this very plain Sermon: yet, I doubt, I need some Apology for Preaching it in such an Auditory, as I had the honour that day to serve. I fear, it might seem a presumption for me to discourse on this Subject, in the presence of the Reverend judges of the Land, the Learned Sergeants of the Law, and the wise Governors of your Great and Honourable City: An Assembly of men, from whose Wisdom and Experience such as I might better learn the Doctrine, and Practice of Righteousness, and Mercy.  
I can only say, that as it was my Duty, so it was my Endeavour to treat of this Argument merely as a Divine. I designed not to persuade you to these Virtues by the Principles of Humane Prudence; which such a Congregation could not be supposed to want; but rather to confirm you in them by the Obligations and Promises of our Holy Religion: which is the proper business of my Profession.  
It was therefore enough for me, in that place, on that Text, to perform the part not so much of a Teacher, as of a Remembrancer. And I have attained my end, if I have laid before you some of the chief Praises, and Rewards, that the Scriptures bestow on these two excellent Graces: whereof you, that heard me, are so much more able to give Rule, and, what is much better, Example to the World.  
My Lord, I am Your Lordship's most Humble, and most Obedient Servant, Tho. Sprat.   

A SERMON Preached before the Lord Mayor, etc.  PROVERBS xxi. 21. He that followeth after righteousness, and mercy, findeth life, righteousness, and honour. 
IN these words there are two most eminent Virtues recommended to us: one the most useful, the other the most amiable, of all that we can acquire towards our being, or well being, in this life or the next: Righteousness, the best of all Natural Virtues; nay, it is a Christian Grace: Mercy, the most excellent of all Christian Graces.  
These two are here represented to our earnest pursuit, not in the severe stile of a strict command, nor in the rigid terms of a legal precept. Though if God had only thus required them of us, they had deserved our most dutiful Obedience, considering the high prerogative the Almighty Lawgiver has over us. But here they are set off to us in the stile of the Gospel, in the gentle, alluring, and delightful form of a Promise. That, which is our necessary duty, is attended with a free, ample, immense reward.  
The Duty is double, The following after Righteousness: The following after Mercy. The Reward is treble, Life, Righteousness, and Honour: according to the usual method of God's gracious dealings with men. His Promises always go beyond our performances: his Rewards both in weight, and number, by far exceed our duties.  
Of these studies of Righteousness and Mercy we should all be followers, as we are men; we all profess ourselves to be followers, as we are Christians. What then can be a more proper work for us all, in this our solemn meeting, either as men, or as Christians, than to reason with ourselves, concerning this whole matter, to convince our judgements of the necessity of these duties, to excite our affections towards them, by the greatness of their reward?  
To this purpose, be pleased that I examine, First, What are the two things, which are here proposed to our zealous prosecution?  
Secondly, What is the way, the best way of following after them?  
Thirdly, Let us encourage one another in their attainment, by the largeness of the recompense, which is here assured to us from the mouth of Divine Wisdom itself.  
My Text, you see, consisting of a twofold Duty, and a threefold Reward, the Duty comes first to be considered in both its parts; Righteousness and Mercy. Both which Solomon the wise King has here most wisely put together, and in their right order. For wherever they both are, Righteousness is the foundation of Mercy; Mercy is the ornament of Righteousness. And neither of them can be complete without the other. Whatever is not just can never be merciful: Whatever is merely, strictly just, without any compassion, it is to a Proverb highly injurious: it is that which the Scripture calls a being righteous overmuch. 
Eccles. seven. 16.   
The word Righteousness has several different significations in the Old, and the New Testament. In the Old it sometimes passes for all manner of Goodness, frequently for the particular virtue of Justice. In the New it commonly signifies the same; and besides, it is often raised to a higher meaning, to express the glorious mystery of our Justification by Christ, and the spiritual Grace which attends it.  
I believe, my Text is most to be understood of that kind of Righteousness, by which is meant, integrity of Actions, and honesty of Conversation, in all our public, and private relations in this world. And so I shall chiefly handle it. Though indeed the other more Divine Interpretation of the Word ought not wholly to be excluded, in our present meditations. For to all I shall say on this argument, it must be premised, that without the Righteousness of Christ, to consecrate all our own righteousness, and mercy, and to make them acceptable to God, it were a vain presumption for any man to think he can deserve by them, upon their own account, either honour, or righteousness, or life itself.  
But first, I begin with Righteousness, as it is taken in the usual sense of the Old Testament: for common Justice, and moral Honesty, and obedience to good Laws.  
In explaining the nature of this Virtue, it would be no very modest undertaking, for me to make a large discourse, before this venerable Assembly; where I speak to those, whose business it is, not only to instruct, but to regulate, and steer the whole Nation in the practice of it. Only for our clearer proceeding, something must be said concerning it.  
I humbly conceive, a thing, or person may be called right, or righteous, or just, either by reason it is so, originally, and independently in its own being; or because it is conformable to some certain Rule of a Superior Being; by comparison to whose perfection, the moral straitness, or crookedness of all inferior things ought to be judged.  
Now nothing can be absolutely righteous, and primitively just, but only God himself; who is the sole Author of all Truth, and Justice, the only Donor of it to us. His infinite understanding is the only cause, and measure of all Truth. His unerring will is the only Fountain, and unalterable Standard of all Righteousness.  
As therefore this will of God is displayed in several manifestations to mankind, so, according to the resemblance of our wills, and actions to his will thus manifested, there may, and aught to be various kinds of righteousness amongst men.  
As the will of God expresses itself, to our own hearts, in the dictates of rectified nature, and right reason: so an observance of that will is natural, and moral Righteousness. As the will of God is declared in his written Word, so a submission to that Will is Religious Righteousness. As the will of God appears in the images, and representatives of God's power on earth, so an obedience to their Laws is Political, nay, it is Religious Righteousness too: as far as those Laws do not transgress the higher principles of Gods Natural, Moral, or Divine Laws.  
This seems to be the nature of Righteousness in general. And this threefold declaration of God's will, either written in our own Hearts, or spoken in his Word, or pronounced in the Voice of lawful Authority, is the most certain, if not the only, Foundation of that distinction between right, and wrong, equity, and injury, by which all mankind is to be directed in all conditions, either as Superiors, Equals, or Inferiors.  
And now that this most commendable virtue may not pass among any of us, as it has with too many in our days, only for an Old Testament Duty, rather belonging to a moral man, than to a Christian: give me leave to put you in mind, how essential it is to Christianity itself; what commendations and privileges the Holy Scripture ascribes to it; what high rank and dignity it holds in God's Statute-Book, as well as in mens; and that not only in the Law, but in the Gospel; and not only spiritual Righteousness, but natural, and political Righteousness too.  
If we shall reflect on the whole progress, and all the revolutions of God's dispensations to mankind, we may easily observe, he has always proceeded with us, not only according to the unaccountable purposes of his own secret will, whose Judgements are unsearchable, and its ways past finding out: But he has dealt with us, as after the manner of a God, by his infinite mercy, so, as I may say, after the manner of men too, by a standing, plain, declared, written Rule of Justice and Righteousness; by truth of Contract, by Covenant, a double Covenant, in which we might know what is his, what ours by his gift: a Covenant, in which we might understand our work, and, if we perform it well, may claim our recompense.  
Thus the great Creator of Heaven and Earth, who has an unlimited Dominion and Sovereignty over the works of his hands, is yet so much delighted to have mankind governed by known Laws, that he himself was pleased, if I may so speak with reverence, to bound, and circumscribe that part of his own Omnipotence, by the like method.  
And in the first, most public appearance of God's presence to the world, as soon as he had chosen to himself a peculiar people, when he began to establish a settled Religion, did not then his care of common Justice, and civil Rights keep an equal pace with his provision for his own Worship? were his first Laws to the Jews, Ceremonial, and Ritual only, relating to his own Service alone? were they not Judicial, and Moral also, respecting as well the peace and prosperity of Humane Society? of all which Laws, did not God himself seem to give the advantage to this latter kind? he did, in this at least, that his own Ceremonial Law, which he then prescribed, was sometime to be abolished, but his Moral Law never.  
For upon his second, more perfect, and last Revelation of Religion in the Gospel, the way of his own Divine Service was indeed much altered, but not any one common Rule of Human Justice: no abrogation of any one precept of Righteousness or Honesty followed upon the great reformation from Judaisme to Christianity, but rather a new addition of more strength, and authority to them all.  
Whoever shall recollect the whole matter, and design of our Blessed Saviour's Preaching, can he possibly think otherwise? Does not the whole sum of his Divine Doctrine seem well nigh calculated, and fitted as much to establish, and direct the Courts of Legislators, and the Seats of Justice; as for the Temple, and the Pulpit? Were not all his Sermons, especially his great Sermon on the Mount, a perfect Comment on the ancient precepts of Righteousness, and Mercy? Does he not there free them all, one by one, from gross corruptions? Does he not vindicate them all by most genuine interpretations? Does he not establish them all by severer punishments, and more glorious rewards? Especially did he not exemplify them all, by his own most innocent, just, unblamable, and merciful life?  
Thus confirmed, thus advanced, did our Blessed Saviour deliver down the common Rules of Right and Justice; and thus the same Rules have continued unchangeable in all successions of the Christian Church; never hindering the great design of Christianity, but exceedingly promoting it, and being themselves incorporated into it: So that all along the same do, as you would be done to, the same definitions of Reason, and Righteousness; the same general precepts of Honesty in Commerce, and Judicial Proceedings; the same Laws of Ruling, and Obeying, have been common to Christians with the wisest Heathen Nations: or wherever there was any difference, the Christian Laws of this kind were the stricter, and the practice of them too amongst Christians for many ages was, as their Principles require it ever to be, far more exact.  
Whatever our new Saints, that are only so of their own making, have devised, was it ever so much as questioned amongst the Apostles, and Primitive Saints, whether the new Law of the Gospel, though that be styled in Scripture, the Royal Law of Liberty; whether that did infranchise and set any man loose from the precepts of internal Virtue and Goodness, or of external Submission to Civil Government, and internal too? A question indeed there was concerning the Ceremonial Law, Whether that were to be extinguished? and that carried in the Affirmative: a question there was also concerning the Moral Law, and legal Righteousness, Whether that alone could justify a Christian? and that determined in the Negative. But never did any sober Christian doubt, whether the Moral Law did oblige under the Gospel or no.  
Certainly, till after a thousand years, the Romish Tyranny prevailed over weak Princes, and blind People, never did any Church of Christ, or pretended Head of any, take to itself a prerogative to exempt the Christian Church from due Obedience to the Temporal Power; much less to set up a Spiritual Power above the Temporal, nay, with a pretended right to Advance or Depose the Temporal. Certainly never, till the Anabaptistical madness, and Enthusiastical frenzies of these last Ages, did any Members of the Church of Christ, presume upon an extraordinary Purity, and Holiness of their own, to declare themselves Absolved, by a Spiritual Light within them, from the eternal Bonds of Reason, Right, and Justice, to which we are all indispensably obliged, not only as we are men, but much more as we are Christians.  
And to manifest the just Judgement of God against them all for these Usurpations, is it not very observable, that the very same men, who most of all men, that call themselves Christians, have invaded the rights of public Government, and private Virtue, the Romanist on the one side, the Enthusiasts on the other, the very same men have made the greatest Invasions on Religion itself? the one on its Purity, the other on its Unity?  
Those of the Church of Rome, Pope Hildebrand, and His Followers, who assumed a Dominion, and Supremacy over all Temporal Laws, did not they first exalt themselves in the Temple of God, above all that is called God, above the Scripture itself, the express Law of God? The Anabaptists in Germany, and their Successors, of whatever Name or Sect, who first falsely boasted, that their inward Sanctity, and Inspirations did set them above the low rudiments, and beggarly elements of this world, as they miscalled the Obligations of Virtue, and Obedience: did the same men rest satisfied there? Did they not at the same time, profess, that all sober Piety, and decent Worship, and intelligible Religion, was as gross, and carnal, and Antichristian, and as grievous to their spirits, as they had pronounced all the Ordinances of Civil Government, and moral Virtue to be?  
But, God be praised! neither of these abominable examples, is of sufficient Authority, or Antiquity, to make a Precedent, against the constant, universal practice of the whole uncorrupt Christian, as well as Jewish Institution. Still therefore the same observation holds good, that Justice and Piety, Righteousness and Religion came into the world together. In their beginning they were brought forth as Twins, the most beloved Children of the most high, the most likely Offspring of Heaven. And as they were Contemporaries at first, so they have been all along educated together; both cherished alike by God himself, both observed alike by all wise, holy, and good men.  
Nor indeed could it well be otherwise. For the mutual agreement between Justice, and Piety is inseparable: The perpetual union of Righteousness and Religion is most necessary. The Principles on which they both subsist, the ends, which they would both produce, are the same, or subordinate one to the other. Are not true Reason, and the Word of God some of the chief Principles of true Righteousness? so they are of true Religion. Are not the Glory of God, and the happiness of mankind the ends of Religion? so they are of Righteousness. Religion indeed does carry the blessed work much farther; undertakes to finish it in another life. But Righteousness begins it in this life, and performs its part so well, that without it, Religion itself could have little, or no real influence on the Consciences of its Disciples.  
Was not mankind a Society, as soon as it was a Church? and Righteousness contributed to make it a Society, as Religion did to make it a Church. Was it not Righteousness that first made men begin to confide in one another? to commit their private Safety, and Profit to each others Fidelity? That therefore was the common parent of all other Virtues: That first peopled the world: That first drew, and enticed men into Houses, and Cities, and then secured them there: and so divided mankind from beasts in conditions, as well as habitations. Certainly it was Righteousness, as a part of natural Religion, that first made men to be men: and so prepared, and then delivered them over to revealed Religion, and at last to be made Christians, and Saints.  
If Righteousness had not tempered, and softened, and reconciled humane nature within itself: no creature had been more fierce, and savage, than the Sons of Adam: none would have had more vehement passions to desire mischief; none more cunning to contrive it; none a greater power to effect it.  
If we take Righteousness out of the heart of a man, we leave nothing there of the image of God, after which he was created. Take Righteousness out of a private Family; and it soon turns into a den of Thiefs. Take Righteousness out of a State; and that only, becomes a more regular, more politic, more combined, and therefore a more pernicious society of mighty Robbers. Take Righteousness out of the World; and the world would not deserve to be called, as it was at first, the complete work of God's hands; but a Chaos still, or a rude Forest or Wilderness; or something worse: For to be inhabited only by rapine, and violence, is worse, than to be only an innocent, unfrequented Desert.  
Thus whatever increase of Civil Arts, whatever flourishing of populous Nations, whatever intercourse between people and people has been practised to supply the necessities, conveniences, and Ornaments of humane life: they were all at first founded on Righteousness. From that are derived to us all our temporal Blessings: without that, we could never have enjoyed the means of our eternal Blessings. For where there is no true Righteousness, there can be no true humanity, no civility, no kindness of men to one another: and by consequence, no true Religion. For all true Religion is always accompanied with some true humanity: wherever the power of Christianity comes, it either finds some civility, or makes it. What is that which immediately follows Glory to God on high? peace on earth, good will towards men. And where there is no Righteousness, there can be no good will; where there is no good will of men to one another, there can be no place, or no well-grounded hope of God's good will to men.  
This is the first thing in my Text, Righteousness; a virtue so beneficial, so necessary to mankind; so highly valued of God himself. This deals with men, as men, upon the square, upon even terms; justly expecting a like return of good offices. The next is Mercy. But that has more of superiority, and majesty in it. That takes men on the greatest disadvantage, with the greatest generosity: when they are either miserable by distresses, or obnoxious by injuries, relieves the one, pardons the other. Whatever therefore I have said, or can be said in praise of Righteousness; still the chief place in our praises, and practice, aught to be reserved for Mercy. Great indeed is the extent of both these together. All below Righteousness, is sin: nothing is above Mercy. So that both together comprehend the whole compass of men's duty to one another, from the lowest to the highest part of it; which may be all contained in two words, Honesty, and Charity; that is, the Righteousness, and Mercy in my Text.  
Thus they are best together. But if considered asunder, or compared, than Mercy must triumph over, 
S. James two. 13.  and rejoice against judgement. Righteousness is a virtue unblamable: Mercy is a grace most lovely, and honourable. Righteousness obliges us to yield to other men their own: Mercy inclines us to give them our own too: and what can be more? Righteousness makes you not to be enemies to others unjustly: Mercy makes you not to be enemies to your enemies: nay, to be their Friends, their Benefactors, even their Gods.  
Most certainly, 
S. James two. 13.  as he shall have judgement without mercy, that hath showed no mercy: so God will require Mercy with the greatest Mercy; for he will requite even Righteousness with Mercy. Of all the Divine Attributes, God is delighted to exercise his mercy to men, more than any, nay than all the rest: and therefore he cannot but esteem mercy in men above all other humane endowments. So essential, so dear is Mercy to God himself, that in his own inexpressibly-Divine Nature, he seems to give it some special preeminence over all his other perfections: though no doubt, they are in themselves all equally Divine and Infinite.  
For the sake of his Mercy, God seems willing to change his own eternal mind, which is undoubtedly immutable. 
Psal. cvi. 45.  It is said, He repented according to the multitude of his mercies. When he enjoins it us, he prefers it before his own Worship: He says, 
S. Mat. ix. 13.  I will have mercy, and not sacrifice. His Mercy may be said to sweeten his Holiness, to moderate his Power, to delay, to stop his Revenge, to enlarge, beyond all proportion, his distributive, and, after all provocations, to restrain his vindicative Justice. His Mercy God often employs, without any the least mixture of his severe Attributes; But he seldom, or never exercises any of them in this world, so as utterly, irreparably to exclude his Mercy: In the midst of judgements, he remembers mercy.  
The two great Attributes, by which God condescends to govern all humane affairs, are his Power, or his Mercy. But an Almighty Power alone had been rather dreadful, than auspicious to mankind. It might have filled men's minds with fear, and terror, and have frighted them into a servile compliance. 'Tis only mercy added to power, that brings authority with it; and charms men's hearts into a willing obedience.  
Which of these two God himself prefers, can we have a clearer instance, than in the persons and administrations of Moses, and our Blessed Saviour? Moses the Vicegerent of God's Power; our Saviour of his Mercy: Moses the Servant of God; our Saviour the Son of God, nay, God himself.  
During the Ministry of Moses, we read much of Countries laid waist, of Nations plagued, of the Firstborn cut off, of Kingdoms and Armies overwhelmed and destroyed. Then Religion seemed rather inclined to terrify the world, than to pardon it; to enforce a Law, than to persuade it; to subdue enemies, than to make friends. But at the appearance of our Blessed Saviour, Religion seemed on a sudden reconciled to the whole world; and not only to require by its Divinity, but to deserve by its Clemency the love and reverence of all mankind. For in our Saviour's works, though there were undeniable Testimonies of his unlimited Power, yet there were more of his boundless Mercy: though both in him were infinite, yet his Mercy was most apparent.  
Such is Mercy, so wonderful, adorable, and universal, in the first great example, and most perfect Original of it, God himself! 'Tis well for us that it is so. And such in truth of imitation, should be the imperfect Copies, that we take of it from him. Though we cannot come near that Mercy in any measure of equality: yet we should all strive to resemble it, if we would partake of it: 
S. Luke vi. 36. Ps. cxlv. 9  To be merciful as our heavenly Father is merciful. As he is merciful! Yes. As his mercy is over all his own works, and above all our sins: So should our mercy be, in our weak degree of proportion; above all our own good works to other men, above all other men's ill works, and offences against us. This is the only way, for us frail, and sinful creatures, to be like our heavenly Father, in that very thing, in which he is most our Father, most our heavenly Father.  
These than are the two great Duties here recommended, both the principal things in Heaven and Earth. Nothing brings Heaven down so near to Earth: nothing raises Earth so much toward Heaven. What then can be done better on Earth? What more worthy of Heaven, than to follow after them both? and what is it to follow after them, in a right manner, in a true Scripture sense? which is my second Head proposed.  
We read it, according to the Hebrew, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c  He that followeth after Righteousness, and Mercy. The Septuagint render it, The way of Righteousness and Mercy, shall find, &. Indeed whoever would rightly pursue these, or any other graces, they must do it, in a way; not by secret shifts, and turnings; not in by-paths, or indirectly; not after any private fancy, or spirit; but by a trodden, direct, lawful Rule: Let me say it, in the King's Highway. Thus every man ought to be righteous to all men, equally, and indifferently, not only to his own Friends, or Sect, or Party. We may, 'tis true be merciful to some men more than to others, according to our opportunities, or obligations, or discretion: But then still we should be exceedingly careful, that we be not unmerciful to any man.  
Thus to follow after these things is to set about their performance, speedily, zealously, indefatigably, with the whole man, in all our thoughts, words, and actions; especially the men of this world, as Christian men of this world, plainly, and sincerely to set your minds, your tongues, your hands, your feet, to the work: with the clearest conviction of your understandings, that they ought to be practised, but chiefly with the most ardent, and unwearied affections of your hearts, in the practice: For it is the heart, it is practice, that God most regards.  
And to follow after both these graces aright, is to practise them both in their seasons, and proportions: never to divide two such things, which God himself has so nearly joined in his Commands; in his own incomprehensible Godhead has indissolubly united them: so we to conjoin, and mingle them both together; never to omit either of them, on a pretence, that it is for the sake of the other; but with the most charitable, and harmonious mixture of both in one, to season, to strengthen, to justify all our mercy with Righteousness; to qualify, to allay, to sweeten all our righteousness with Mercy.  
And thus really to follow after both these things, in Scripture-Language, is, really to obtain them. So gracious, and benign are the expressions of the Holy Ghost in these matters, that your unfeigned labour, and well-directed industry in the ways of grace, and goodness, brings with it an infallible success: Your very endeavours after them, if uncounterfeit, and persevering, are often here taken for the effect itself. So gently, so compassionately does our good, and only wise God condescend to meet our infirmities, that his Grace does often prevent our diligence; never fails it, never comes short of it.  
Let us but knock, 
S. Mat. seven. 7.  and the gate of divine Mercy shall be opened to us; Let us but seek, and we shall find: Let us but ask, and we shall have: Let us but follow after, and we shall overtake. Nay farther yet, God will not only give us the very things, we ask, and seek, and follow after: but he often superadds the recompense of them at the same time: oftentimes accompanies, and sets off his graces, not only with their own peculiar gifts, and advantages; but accumulates more, heaps upon them many other remote blessings.  
Of which most bounteous method of God's dispensations to mankind, Solomon, the wise Author of this sentence in my Text, of all men living in his time, had the greatest experience. For when God entirely left it to his will, which he would choose, either Wisdom, or Wealth, or Power, or Victory; and he had made the best choice in preferring Wisdom: God did not only plentifully bestow that upon him, but over and above cast in all the other good things, which in comparison to Wisdom, he himself had rejected. 
I Kings iii  God said to him, Because thou hast asked for thyself this thing, and hast not asked for thyself long life, neither haste asked riches for thyself, nor hast asked the life of thine enemies, but hast asked for thyself understanding to discern judgement; behold, I have done according to thy words: Lo! I have given thee a wise, and an understanding heart: so that there was none like thee before thee, neither after thee shall any arise like unto thee. And I have also, says God, given thee that which thou hast not asked, both riches and honour. And if thou wilt walk in my ways, to keep my Statutes, and my Commandments, than I will also lengthen thy days.  
So that Solomon, or all men, was the fittest man to continue his own observation of God's infinite goodness in this kind, upon Sacred Record to all generations. And therefore as God had proved to him, concerning Wisdom, and Understanding, so he pronounces here of Righteousness, and Mercy, without which the highest understanding is Craft, not Prudence; the greatest seeming Wisdom is Subtlety, and Artifice, not Wisdom.  
Of Righteousness and Mercy, he affirms in my Text, not only that he, who follows after them shall find Righteousness and Mercy themselves: though that were much; much more than any other study can boast of, that all our search shall never be in vain: But here that is supposed, as out of all question: much more is said: not only that he who follows after Righteousness and Mercy shall find, but findeth, what? not only Righteousness, and Mercy, but moreover Life, Righteousness and Honor. You shall not only possess these Virtues, if you sincerely pursue them, but you shall enjoy, so surely, that you may be said already to enjoy, the happy fruits of that pursuit, which are Life, Righteousness, and Honor.  
That is my third, and last particular, the Rewards, ensuing the right following after these duties, which, you see, are far more than equal to the duties themselves. But what if these Virtues had come single, and alone, without any such blessed train of promises, or bright attendance of rewards? how ought we to have been affected towards them even then?  
Out of all controversy, we ought still to have followed after them most earnestly, to have embraced them most willingly, for their own sakes, for their own true worth, and unvaluable beauty. Nor need we to fetch arguments from the Christian Principles, to persuade us to this. Thus much even the wise, and good men amongst the Gentiles have taught us. They scarce thought any Philosophy worthy of a man, that did not oblige him to love Justice, and Bounty, and all other Virtues, for themselves, for their inward benefit, and invisible excellence.  
And if the very Heathens could have such just apprehensions of things, under their obscure, and imperfect light; what shame would it be to us Christians, if we should not far exceed them? what reproach, if we should scarce equal them? what heinous scandal, if we should come short of them, in our opinions, and practice of these things? if we should think Virtue of itself to be less praiseworthy than they did, or less its own reward?  
Yet since our most gracious Master, our most indulgent Father has thought fit to add so much to these self-sufficient Duties; we may thankfully accept of those promises: we may lawfully look to that recompense of reward, that recompense, which we could not deserve. And we ought therefore to double our industry, which is so doubly, so manifoldly requited; most diligently to follow after Righteousness, and Mercy: since they are things in themselves so desirable, so advantageous, so inestimable in their Rewards.  
First, Of Life, and Honor.  
As I said before of the word Righteousness, so I must now say of the words Life, and Honour: they have different meanings in the Old, and New Testament. Under the Law, Life, and Honour, and most other legal promises; were, I do not say only, but commonly understood in a literal sense; for temporal Prosperity, and secular happiness. But the Gospel, as it has raised the things themselves much higher, so it has proportionably advanced the words. And therefore in the Gospel, though temporal felicity be not at all obstructed, but rather exceedingly promoted by it, yet Life, and Honour, and most other Evangelical promises, are most frequently to be taken in a more sublime, and Divine sense; for life immortal, honours unspeakable, joys full of glory.  
I cannot now in Justice, but apply this promise to my present subject, in its full extent, in both its senses: For most surely Righteousness and Mercy are able to entitle you all to both these lives, to both these honours, both here, and hereafter.  
The first kind of Life, and Honour, which is peace of days, increase of dignity, and reputation in this world, all those blessings these Virtues may claim, as their due, and right; as their own by purchase, and desert, though not from God, yet from all mankind. And in fact they are seldom dispossessed of them, but by great injury, or extraordinary misfortune, or, to speak in the Christian language, by some hidden purpose of Divine Providence.  
Nor is this only the prerogative of Righteousness and Mercy. But, though this may at first seem a paradox, yet it is a privilege common to all other Virtues, that as they have great, and just expectations of a future recompense, so they are usually accompanied with some very considerable temporal good, and advantage. And it is the unavoidable, insupportable misery of all vice, that as its prospect into another world is most dismal, so its condition in this is ever some way, or other very uncomfortable.  
Whatever flattering, and deceitful shapes sin may put on, yet it can never so dissemble all its defects, so hide all its deformities, but still when we come to ourselves, when the charm is over, we may see, and must confess, that all wickedness is followed close by some very great, notorious, temporal punishment, and disadvantage. Some bring loss of credit, contempt, infamy, hatred: as dishonesty, cruelty, corruption, oppression, inordinate ambition: which very commonly fails of that vain honour, it unduly grasps at, and loses that quiet life, of which before it was calmly possessed. Some bring loss of health, decay of bodily strength, and pleasure, which they only seem to consult. As Luxury, and Riot bring sickness and diseases: they make men most unfit for death, and yet most hasten it. Some bring loss of earthly riches, as Prodigality, and Intemperance; which Poverty pursues as an armed man: so that men often lose their hopes of another world, not so much, as for the good things of this world, but even by throwing away their share in this world too. Nay, Covetousness does the same: by a greediness of getting more, it deprives itself of the true ends of getting: it loses the use, and enjoyment of what it had got.  
Thus every Vice has its dark shadow, some evil genius haunting it in this world: its satisfactions are short, and uncertain: its calamities most certain, most durable, Whilst on the other side every Virtue has its good Angle, is surrounded with some, visible lustre, some worldly advantage. Some bring health, some wealth, some power, some fame, some contentment; a good at least equal to any of the other. But Righteousness and Mercy united bring them all together. You see they freely offer to your possession, they will plentifully shower into your bosoms all the sweetness, and tranquillity of life, all the splendour, and abundance of a life, that is honourable.  
All this they are here enabled to do, by the gift of a Divine Promise: This in truth for the most part, they cannot but do, by natural effect, and consequence. For towards a secure, and happy life, Righteousness does very much: Mercy perfects what the other leaves undone. Righteousness makes few, or no foes, none worth making friends: Mercy makes, or deserves to make, all friends; friends even of foes. Righteousness always commends you to good men, often defends you against wicked men; never justly provokes wicked men against you: Mercy moves, 
Rom. xii. 21  melts, reconciles, conquers even the wicked; by the most powerful kind of victory overcomes evil with good.  
What then, in all humane probability, may be reasonably expected from such inoffensive justice, such charming, such diffusive benignity, and compassion? what? but the justice, nay more, the thanks, the good will, and good offices of those, who shall be righted by your justice? what? but the Prayers, the hearts, the lives, if need be, of those who shall be preserved by your mercy, or forgiven by your pity? All this from without: Besides the comfortable assurance, and testimony of a clear, and serene conscience within: which only is able to make life sweet, honour not a burden: nay it is able to make undeserved disgrace a comfort, and death itself happy.  
And certainly all this is life, and honour; this is praise and glory; if there be any true life, above a sensual, carnal life: if there be any substantial, lasting honour, above the perishing shadows of it: if there be not only any Religion towards God, but if there be any thing true, and just, and honest, and lovely, and of good report; if there be any virtue, any praise amongst men: if that be glory, which the very Heathens have defined to be the concurring esteem, and commendation of the wise, and the good, bestowed on great men, not only, nor indeed chiefly, for their riches, or power; but rather for their clemency, and beneficence: perfections most proper to the upper part of mankind. And they can never do mischief to the lower part, nay they can never be employed, but in doing good to the lower part of the world. God himself has said, that Great men are Gods: yet it is not greatness alone, but mercy joined with greatness, and strengthened with Righteousness, that can make them so.  
Yet because it may so happen, by the secret disposal of the alwise Governor of all things, that Righteousness, and Mercy may sometimes fail of a Temporal Reward: because that may come to pass, which yet David professes never to have seen from his youth to his old age, 
Psalm xxxvii. 25.  that the righteous man may be forsaken, and his seed beg their bread, or want an easy subsistence of life: nay, because the merciful man may come short of his just recompense of honour here below: therefore there is still behind a sufficient reserve, an unmeasurable compensation, in the other more heavenly sense of the words life, and honour: which, as sure as God is true, will be, are the undoubted portion of the righteous, and merciful man.  
That life, that honour, which eye has not seen, nor ear heard, nor hath it entered into the tongue of man to express, or heart to conceive, that is the most worthy subject of all our thoughts, that aught to be the chief end of all our designs. Else our designs may be speciously honourable; they may be for life in a low sense, rather indeed for livelihood than life; only to support a life, that is but for a moment supportable: But they can never else promote our true life; they can never else be truly profitable, much less truly honourable.  
Our gracious God indeed permits, nay, he encourages you all, in the prosecution of the life, and honours of this world. His Laws have very many precepts of true humility, but no levelling principles in them, no more than yours have. Distinctions of dignity, different advantages of life, degrees of honour do very well agree with the greatest purity, strictness, and simplicity of the Gospel: no doubt therefore they must be consistent with the freeness, and largeness, and generosity of Christianity.  
God suffers mankind to be provoked, and excited to Virtue, by all manner of arguments, by secular, as well as by spiritual promises; by temporal, as well as by eternal hopes. He allows you all the sober pursuit of the moderate delights, and plenty of this life: They are his gift, if you obtain them. He is, no doubt, well pleased with your earnest endeavours after excellency, in any kind of wise counsel, or useful knowledge, or worthy action. The honours you reap thereby, he confers upon you: of the good you do thereby, you yourselves have the principal advantage.  
Give me leave therefore to add; All these our other designs should so be proportioned, that being good in themselves, they be not made ill by their abuse, or excess: all our thoughts of this world's life, and honours should be so ordered, as neither to depress our minds too much, by the cares of this life, nor to raise them too high, by the honours of this world: rather they should be employed, to assist our souls, and give them wings, in rising higher to supernatural expectations; to a life, to honour immortal; to carry up our contemplations, to fix our affections on Heaven, on that prospect above, which is the last bound of the very eyes of our Bodies; how much more ought it to be the last object of the eyes of our minds!  
And if that life, that honour shall be at the bottom of all your hearts, shall be the beginning and end of all your pains, and studies, if by Righteousness, and Mercy you shall aspire towards them, you cannot come short of them. This way you shall find as near, and as sure a passage to Heaven, from the midst of your earthly business, and worldly Employments, conscientiously, and piously, righteously, and mercifully managed as any other man has reason to expect from the greatest retirement of a solitary Devotion.  
I speak this on good authority. For thus the holy Scripture itself dispenses the joys of Heaven. In the whole course of the Gospel, eternal glory is as much, at least as much, insured to the just, and charitable virtues, and graces of an active life, and of a public station in this world, as to any other part of all contemplative, or practical Religion.  
Whatever imaginations some men may have concerning the true way, and gate, that leads to celestial happiness: which men have been always too ready to open to themselves, and to those of their own parties, and opinions; too quick in shutting it upon all others: too many usurping an authority of brandishing the terrors of God's Justice, and of scattering the assurances of his Mercy, when, and where they please; which were neither of them ever committed to their distribution: yet whatever claim such men may make to the joys of Heaven: some pretending to them only by the free Grace, without regarding the precepts of the Gospel: some only by relying on single Faith, and vilifying of Charity: some by great scruples in little things, and far less care of great things: some by censuring of other men's lives, and putting as many as they can, under a state of Damnation; by being more against other men's Religions, than for their own: yet undoubtedly none of these is the way. These are all mistaken, unrighteous, unmerciful ways. The only true way to Heaven, which God himself has traced out, which Christ himself does often point at, though it be narrow, yet it is a direct; not a cross way: though it be straight, yet it is passable, and has a gate always open. And what is this way? what this gate? It is not a disputing, contentious, comparing, censorious, but a mild, peaceable, righteous, merciful way. And this it is, By the mercy of God the Father, Christ made to us Righteousness: and that Mercy and this Righteousness made effectual to us men by the assistance, and consolations of God the Holy Ghost; and that received, by men with a lively, efficacious Faith; and that evidenced to be in men by such effects, as most resemble their Divine Original, such as respect both God, and man: Which are true Righteousness, and Mercy of men to one another, accompanied with unfeigned piety towards God.  
Is there still behind in my Text any more reward promised to the man, who follows after Righteousness, and Mercy? Indeed can there be any more, than mortal life, and honour? life, and honour immortal? yes there is still more. And it is that, you see, which is the cause of all the other Rewards. It is Righteousness itself. He that followeth after Righteousness, and Mercy, findeth life, righteousness, and honour: which now, if you please, may be thus briefly paraphrased. He that lives righteously, and mercifully towards men, if he shall practise these virtues humbly, and constantly; if he shall perform them so, as not at all to rely on their merit for salvation; if still he shall find the want, and believe the efficacy; and lay hold on the benefit of our dear Redeemers more precious Righteousness: he shall then partake of the fruits, and enjoy the happiness, that is promised indeed to our righteousness, and mercy, but was purchased only by our Saviour's Righteousness, and bestowed only by God's mercy.  
I am now arrived at the other more Evangelical signification of the word Righteousness. But I come to it so late, that I cannot treat of it at large. And it is better to say nothing of it than too little. Only from this, and the rest of my discourse, I beg leave to present you farther with one short observation; which perhaps will not be unseasonable, by me to be mentioned with all Submission, by you to be received with favourable Interpretation.  
You may perceive, that the true Doctrine, and Practice of Righteousness, and Mercy, of men's righteousness, and mercy to one another; of God's righteousness, and mercy to men, had the same Divine Author, and example at first, the same course, and progress afterwards: and they are all along in Scripture represented under the same, or very like expressions. Righteousness, and Mercy are the sum of the Law in one sense; they are the substance of the Gospel in another. The only possible means and instrument, to secure, and preserve the one of these, is Civil Government: The only way to teach, and maintain the other is Religion.  
What now may be fairly concluded from all this? Certainly, that as these two most admirable things have themselves so long, so well agreed in matter, and words, in growth, and increase; as they are both the best things in this world; so the means, and instruments of preserving them both, are both most nearly united in interest, and aught to be so in mutual affections, and assistance.  
Certainly when God himself chose his first Lawgiver, and his first Highpriest, out of the same Family; when he appointed Moses and Aaron two Brethren of the same house, to be his principal Ministers of Justice, and Piety: it was not by chance, it was not for want of choice. But there was even then some mystical intention, and that was even then a happy presage, that between the true Righteousness, and the true Religion, there should, in all succeeding Ages be nourished a perpetual League, and Alliance, offensive and defensive: that, as God himself expresses it, Aaron might be to Moses instead of a mouth; Moses to Aaron instead of God.  
And is there not still the same reason, for the same entire union between both these things among us, as there was then among Gods own people? have they not both the same strengths, and dangers, the same hopes, and fears, the same friends, and enemies, the same friends in Heaven, and Earth, the same enemies in Earth, and Hell?  
The common adversaries of both may begin against Religion, as, God knows, in most of our memories, they did. But did not then, and will not always, the ruin of Righteousness suddenly follow the overthrow of Religion? In all, or most of the seditious practices, tumults, and confusions among us, the false cause of God has been first pretended, the true cause of God first struck at: and next to that immediately a false Justice has been made a colour to supplant the true Justice: The Church has been always attempted first to be removed, that they might come at the State the more easily.  
Can there be then a more powerful argument to unite us all in preventing the like mischiefs, than our common danger? Can there be a better guide to admonish us all how to prevent them, than our common experience?  
I profess I speak this, not only as a necessary caution for the time to come, but as well in just acknowledgement of what is past. For as we have reason to thank the enemies of our Religion, on all sides, when they upbraid us, as they often do, that ours is a mere State-Religion, because the interest of our Church has been always, ever since its Reformation, inseparable from that of the Civil Government: Which we freely grant, and must always assert, as that by which we shall stand, or fall; nay by which, through the blessing of God, we shall always stand: so we must declare to all the world, that next to the Scripture itself, and the genuine Interpretation of it by the ancient Christian Writers, and the uninterrupted use of the best, and purest Ages of Christianity; next these, the great Establishment, and Strength of the Church of England, is the protection of the Crown, and the stability of our Civil Government, and Laws. And thus far we confess, ours is a State-Religion: Our Church was Reformed by Authority of the State: and above all its enemies, it best provides for the security of the State.  
Wherefore, in the name of God, as the best way to frustrate all our enemies hopes against our Church and State; which will be the most solid answer to all their little objections, let us all unanimously persevere, in our several stations, to pray for, and obey, to strengthen and defend one of the most moderate, the wisest, the most pious frames of Religion, that ever Christians enjoyed since the Primitive Age; one of the best, the freest, the most happy constitutions of Civil Government, that ever mankind enjoyed since the Creation. May we all agree in this undeniable truth, that whoever would subvert the State, they are mortal enemies to Religion: whoever would destroy Religion, they are equally enemies to the State. To both let us be subject, 
Rom. xiii.  not only for wrath, but for conscience sake: And the more for Conscience sake, because so very little, or no wrath, so much of Justice, and Mercy is to be found in them both.  
May therefore justice, and Piety, Mercy, and Truth meet together, that Glory may dwell in our Land: may Righteousness, and Peace, always kiss each other among us. May the Counsels, an persons, that advance, and protect both in th' Nation, be inviolably united in Righteousness and Mercy: may they for ever prosper with Lif and Honor. AMEN.  
FINIS.