A sermon preached before the Lord mayor, and the Court of Aldermen, at Guild-Hall Chappel, on the 29th of January 1681/2 by Thomas Sprat ... Sprat, Thomas, 1635-1713. 1682 Approx. 54 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A61177 Wing S5057 ESTC R17957 12166871 ocm 12166871 55340 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61177) Transcribed from: (Early English Books Online ; image set 55340) Images scanned from microfilm: (Early English books, 1641-1700 ; 825:14) A sermon preached before the Lord mayor, and the Court of Aldermen, at Guild-Hall Chappel, on the 29th of January 1681/2 by Thomas Sprat ... Sprat, Thomas, 1635-1713. Corporation of the Sons of the Clergy (London, England) [4], 42 [i.e. 36] p. Printed by M.C. for Joanna Brome ..., London : 1682. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Bible. -- O.T. -- Proverbs XXI, 21 -- Sermons. Sermons, English -- 17th century. 2002-10 TCP Assigned for keying and markup 2002-11 SPi Global Keyed and coded from ProQuest page images 2002-12 Olivia Bottum Sampled and proofread 2002-12 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion Moore , Mayor . Martis xxxi o. die Ianuarii , 1681. Annoque Regni Regis CAROLI Secundi , Angliae , &c. 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 Preach'd before the Lord Mayor , AND THE Court of ALDERMEN , AT GUILD-HALL Chappel , ON The 29th . of Ianuary , 1681 / 2 ; By THOMAS SPRAT , D.D. One of his Majesties Chaplains in Ordinary . LONDON : Printed by M. C. for Ioanna Brome , at the Gun in St. Paul's Church-yard , 1682. To the Right Honorable Sir IOHN MOORE , 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 honor that day to serve . I fear , it might seem a presumption for me to discourse on this Subject , in the presence of the Reverend Iudges of the Land , the Learned Serjeants of the Law , and the wise Governors of your Great and Honorable 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 meerly as a Divine . I design'd not to persuade you to these Virtues by the Principles of Humane Prudence ; which such a Congregation could not be suppos'd 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 attain'd 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 Lordships most Humble , and most Obedient Servant , Tho. Sprat . A SERMON Preach'd before the Lord Mayor , &c. PROVERBS xxi . 21. He that followeth after righteousness , and mercy , findeth life , righteousness , and honor . IN these words there are two most eminent Vertues 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 Law-giver 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 Honor : according to the usual method of Gods 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 our selves 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 our selves , concerning this whole matter , to convince our judgments 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 zelous 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 recompence , which is here assured to us from the mouth of Divine Wisdom it self . My Text , you see , consisting of a two-fold Duty , and a three-fold 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 meerly , strictly just , without any compassion , it is to a Proverb highly injurious : it is that which the Scripture calls a being righteous overmuch . 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 honor , or righteousness , or life it self . 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 call'd 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 judg'd . 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 display'd in several manifestations to mankind , so , according to the resemblance of our wills , and actions to his will thus manifested , there may , and ought to be various kinds of righteousness amongst men . As the will of God expresses it self , to our own hearts , in the dictates of rectify'd 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 Gods 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 three-fold declaration of Gods will , either written in our own Hearts , or spoken in his Word , or pronounced in the Voice of lawful Anthority , 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 vertue 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 it self ; what commendations and privileges the Holy Scripture ascribes to it ; what high rank and dignity it holds in Gods 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 Gods 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 Judgments 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 recompence . 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 govern'd by known Laws , that he himself was pleas'd , 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 Gods presence to the world , as soon as he had chosen to himself a peculiar people , when he began to establish a setled 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 prescrib'd , was sometime to be abolish'd , 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 alter'd , 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 Judaism 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 Saviours 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 exemplifie them all , by his own most innocent , just , unblamable , and merciful life ? Thus confirm'd , thus advanc'd , 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 hindring 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 question'd amongst the Apostles , and Primitive Saints , whether the new Law of the Gospel , tho that be stiled 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 extinguish'd ? and that carried in the Affirmative : a question there was also concerning the Moral Law , and legal Righteousness , Whether that alone could justifie a Christian ? and that determin'd 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 it self 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 phrensies 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 Judgment 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 publick 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 it self ? the one on its Purity , the other on its Unity ? Those of the Church of Rome , Pope Hildebrand , and His Followers , who assum'd 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 it self , the express Law of God ? The Anabaptists in Germany , and their Successors , of whatever Name or Sect , who first falsly boasted , that their inward Sanctity , and Inspirations did set them above the low rudiments , and beggerly elements of this world , as they miscall'd 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 President , 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 Off-spring of Heaven . And as they were Contemporaries at first , so they have been all along educated together ; both cherish'd 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 it self 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 deliver'd them over to reveal'd Religion , and at last to be made Christians , and Saints . If Righteousness had not temper'd , and soften'd , and reconciled humane nature within it self : no creature had been more fierce , and salvage , 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 Thieves . Take Righteousness out of a State ; and that only , becomes a more regular , more politic , more combin'd , and therefore a more pernicious society of mighty Robbers . Take Righteousness out of the World ; and the world would not deserve to be call'd , 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 Desart . Thus whatever increase of Civil Arts , whatever flourishing of populous Nations , whatever intercourse between people and people has been practis'd 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 Gods 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 , ought 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 mens 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 consider'd asunder , or compared , then Mercy must triumph over , and rejoyce against judgment . Righteousness is a virtue unblamable : Mercy is a grace most lovely , and honorable . 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 , as he shall have judgment without mercy , that hath shewed 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 . It is said , He repented according to the multitude of his mercies . When he injoyns it us , he prefers it before his own Worship : He says , 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 judgments , 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 fill'd mens minds with fear , and terror , and have frighted them into a servile compliance . 'T is only mercy added to power , that brings authority with it ; and charms mens 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 Vice-gerent of Gods 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 wast , of Nations plagued , of the First-born cut off , of Kingdoms and Armies over-whelm'd and destroy'd . Then Religion seem'd rather inclined to terrifie the world , than to pardon it ; to inforce 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 Saviours 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 ! 'T is 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 : 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 mens 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 then 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 , 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 Kings High-way . 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 , 't is 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 , zelously , 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 practis'd , 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 practice them both in their seasons , and proportions : never to divide two such things , which God himself has so nearly joyn'd in his Commands ; in his own incomprehensible Godhead has indissolubly united them : so we to conjoyn , 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 qualifie , 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 labor , 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 it self . 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 , and the gate of divine Mercy shall be open'd 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 super-adds the recompence 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 Gods 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 . God said to him , Because thou hast asked for thy self this thing , and hast not ask'd for thy self long life , neither hast ask'd riches for thy self , nor hast ask'd the life of thine enemies , but hast ask'd for thy self understanding to discern judgment ; 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 ask'd , both riches and honor . And if thou wilt walk in my ways , to keep my Statutes , and my Commandments , then I will also lengthen thy days . So that Solomon , or all men , was the fittest man to continue his own observation of Gods 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 Subtilty , 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 controversie , 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 hainous scandal , if we should come short of them , in our opinions , and practice of these things ? if we should think Virtue of it self to be less praise-worthy 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 recompence of reward , that recompence , 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 Honor : they have different meanings in the Old , and New Testament . Under the Law , Life , and Honor , 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 rais'd the things themselves much higher , so it has proportionably advanc'd the words . And therefore in the Gospel , though temporal felicity be not at all obstructed , but rather exceedingly promoted by it , yet Life , and Honor , and most other Evangelical promises , are most frequently to be taken in a more sublime , and Divine sense ; for life immortal , honors 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 honors , both here , and hereafter . The first kind of Life , and Honor , 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 dispossest 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 recompence , 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 our selves , 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 honor , it unduly grasps at , and loses that quiet life , of which before it was calmly possest . 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 it self 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 luster , 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 splendor , and abundance of a life , that is honorable . 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 , 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 preserv'd 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 , honor not a burden : nay it is able to make undeserv'd disgrace a comfort , and death it self happy . And certainly all this is life , and honor ; this is praise and glory ; if there be any true life , above a sensual , carnal life : if there be any substantial , lasting honor , 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 , bestow'd 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 employ'd , 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 joyn'd with greatness , and strengthen'd with Righteousness , that can make them so . Yet because it may so happen , by the secret disposal of the all-wise 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 , that the righteous man may be forsaken , and his seed beg their bread , or want an easie subsistence of life : nay , because the merciful man may come short of his just recompence of honor here below : therefore there is still behind a sufficient reserve , an unmeasurable compensation , in the other more heavenly sense of the words life , and honor : which , as sure as God is true , will be , are the undoubted portion of the righteous , and merciful man. That life , that honor , which eye has not seen , nor ear heard , nor hath it enter'd into the tongue of man to express , or heart to conceive , that is the most worthy subject of all our thoughts , that ought to be the chief end of all our designs . Else our designs may be speciously honorable ; 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 honorable . Our gracious God indeed permits , nay , he encourages you all , in the prosecution of the life , and honors 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 honor 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 provok'd , 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 pleas'd with your earnest endeavours after excellency , in any kind of wise counsel , or useful knowledg , or worthy action . The honors you reap thereby , he confers upon you : of the good you do thereby , you your selves have the principal advantage . Give me leave therefore to add ; All these our other designs should so be proportion'd , that being good in themselves , they be not made ill by their abuse , or excess : all our thoughts of this worlds life , and honors should be so order'd , as neither to depress our minds too much , by the cares of this life , nor to raise them too high , by the honors of this world : rather they should be employ'd , to assist our souls , and give them wings , in rising higher to supernatural expectations ; to a life , to honor 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 honor 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 it self dispenses the joys of Heaven . In the whole course of the Gospel , eternal glory is as much , at least as much , ensured to the just , and charitable virtues , and graces of an active life , and of a publick 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 Gods 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 mens lives , and putting as many as they can , under a state of Damnation ; by being more against other mens 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 strait , 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 evidenc'd 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 honor ? life , and honor immortal ? yes there is still more . And it is that , you see , which is the cause of all the other Rewards . It is Righteousness it self . He that followeth after Righteousness , and Mercy , findeth life , righteousness , and honor : 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 purchas'd only by our Saviours Righteousness , and bestow'd only by Gods 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 mention'd with all Submission , by you to be received with favorable Interpretation . You may perceive , that the true Doctrine , and Practice of Righteousness , and Mercy , of mens righteousness , and mercy to one another ; of Gods 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 ought to be so in mutual affections , and assistance . Certainly when God himself chose his first Law-giver , and his first High-Priest , 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 nourish'd 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 ruine 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 acknowledgment 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 meer 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 it self , 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 Reform'd 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 enjoy'd since the Primitive Age ; one of the best , the freest , the most happy constitutions of Civil Government , that ever mankind enjoy'd 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 , 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 Iustice , and Piety , Mercy , and Truth meet together , that Glory may dwell in our Land : may Righteousness , and Peace , always kis each other among us . May the Counsels , an persons , that advance , and protect both in th Nation , be inviolably united in Righteousnes and Mercy : may they for ever prosper with Lif and Honor. AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A61177-e400 Eccles. vii . 16. S. James ii . 13. S. James ii . 13. Psal. cvi . 45. S. Mat. ix . 13. S. Luke vi . 36. Ps. cxlv . 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c S. Mat. vii . 7. I Kings iii. Rom. xii . 21 Psalm xxxvii . 25. Rom. xiii .