SERMON Preached before the QUEEN, AT WHITEHALL, JULY 5. 1691.  
By R. Meggott, D. D. Dean of Winchester, and Chaplain to Their Majesties.  
Published by Her Majesty's Special Command.  
LONDON, Printed for Tho. Bennet, at the Half-Moon in St. Paul's Churchyard. MDCXCI.   
I. Epistle of S. John 3.20. 
For if our heart condemn us, God is greater than our heart, and knoweth all things.  
ONE would be apt to think, that we of our Profession should not speak with so little effect as generally we do, considering the Matter and Substance of our Message. We exhort you to nothing, but that which you yourselves (as oft as you are serious) judge meet and necessary: reprove you for nothing, but that for which even your own ingenuity doth so too, and cannot but confess you are to blame for. The things are all so equal and reasonable, that not only the Modest and Virtuous, but the very Losest and Wildest sort of People are not without regrets and reluctancies in their violations of them.  
What aileth thee O thou Sea, that thou fliest! We see no affections or passions in any of the other Creatures but what have some foundation: it is not for nothing that the Hare runneth at the sight of the Dog, or the Lamb trembleth at the approach of the Wolf: so that if those horrors for evil actions, that are woven into our constitutions, should be in vain and without any ground; it would have been an error and miscarriage in our very Creation: which, seeing we cannot in the least discover in any of the rest of the works of God, (but that in wisdom he hath founded them all) why should we suspect and mistrust it here?  
We may much rather conclude, that he who hath given instincts to Birds, Beasts, Fishes, proper and useful for the preservation of themselves from mischief, hath placed Conscience in the immortal part of man for the same end: namely, to forewarn him of the things that tend to his eternal ruin.  
Let no one then despise these involuntary throbbings and recoilings of his heart upon the irregularities of his conversation; they are not the products of a childish or artificial superstition, but the prognostics of a real danger. How else should come such consternations in our minds, at things so agreeable to our inclinations? If our Spirits upon such occasions speak not good things concerning us but evil, it is but what they have first received from the Lord; if they accuse and cast us, whatsoever they bind on earth is bound in heaven: They are but the Echoes of that sentence, which the Judge of all the world (whose Deputies they are) at that time doth pass on us: and therefore if these have aught against us, we may be assured he hath much more. This is the Doctrine our Apostle delivereth in the Text, if our heart condemn us God is greater than our heart and knoweth all things.  
In which words, here are two practical truths to be took notice of,  
The One is supposed and this is, that we cannot but disapprove of ourselves, when we take to, and go on in, any sinful courses our own hearts forbear not to condemn us for them.  
The Other is asserted, and this is, that if our hearts do condemn us, so long as we abide in that state, we can expect nothing but to be condemned of God also. He is greater than our hearts, and knoweth all things.  
That which I would first propound to your consideration is what is here supposed. That we cannot but disapprove of ourselves, when we take to, and go on in, any sinful courses. Our own hearts forbear not to condemn us for them. I need not tell you that the word heart in Scripture is not ordinarily to be understood literally of that part of our body called so, but metaphorically of the powers of the Soul. In this sense, it is sometimes put for the understanding, so Rom. 1.21. their foolish heart was darkened. Sometimes for the will, so Mat. 22.37. Thou shalt love the Lord thy God with all thy heart. Sometimes for the memory, so Psalm 119.11. Thy word I have hid in my heart. Sometimes for the Conscience, so Eccles. 7.22. Thine own heart knoweth also that thou thyself hast cursed others. And in this last acceptation you are to take it here that our heart condemneth us, that is in the Hebrew way of speaking, which St. John useth, and hath no precise, peculiar word for it, our Consciences. Not that you are to conceive of this as a distinct being of itself, subsisting separate from any of these faculties I have mentioned (that were as fantastic as to imagine death to be a person) but the operation and result of these in conjunction, about our moral actions. So it is, that when they are evil and unjustifiable, we cannot reflect on them without inquietude and dissatisfaction.  
Among mankind some are Fools, and some are Lunatics; by the same means and in the same measure, that a man may be without Reason, he may be without Conscience too: but when ever this is whole and sound, the other abideth so also. It is as natural to us as that is, being indeed, but the maxims and the use of it.  
The whole element of Fire may as soon be quenched by the spitting of a Child; or the Wind blow out the light of the Sun that ruleth the day; as any violence or sophistry, as long as we are ourselves be able to extinguish it.  
I grant it doth not constantly make the same noise in us▪ Sometimes it is as the alarm of a Clock, that goeth aloud, and waketh us with its warnings: at other times, as the hand of the Dyal, that pointeth silently to the figure without striking: but either as one or tother, here it is immovably fixed in every one of us, to record and judge our actions. The high as well as the low, the gay as well as the melancholy, the bold as well as the timorous, have its company. No greatness can daunt it, no pleasures can charm it, no advantages can bribe it, from performing its office.  
This the daily experience of all ranks and degrees of people doth so manifestly prove, that I should not choose any longer to insist on it, were it not for the clearing of these two things.  
I. How our hearts can be said to condemn us when we do evil, when as such, as walk contrary one to another in things of mighty moment pertaining to God and to their duty, neither, have any regret for what they do, but both sides inward peace and quiet?  
Secondly, How our hearts can be said to condemn us, when we do evil, when several that live in scandalous vices and immoralities are yet so far from any trouble of mind about it, they rather make a mock of it?  
The first objection to be answered is, how our hearts can be said to condemn us when we do evil, when as such as walk contrary one to another, in things of mighty moment pertaining to God, and to their duty, neither have any regret for what they do, but both sides inward peace and quiet? This is notorious in matter of fact. What with some is Religion, with others is an abomination; what with some is Devotion, with others is Superstition; what with some is Duty, with others is absolutely unlawful; and yet each equally well persuaded, each equally well satisfied in their waves and actings. One of these be sure must be in the wrong, and yet their hearts as much assure and comfort them, as theirs that are not. So that in some cases, it seemeth, a man may do evil, and yet his heart not condemn Him neither.  
It is true, in such where itself is deceived and mistaken it doth not. How is it possible it should? Our hearts are not infallible: by art and education, by company and custom, they may be miserably abused and imposed upon. In Christendom, whole Kingdoms and Nations; in Kingdoms numerous Sects and Parties (let who will be in the right) are sad examples of it.  
What shall we say then? Doth the heart neglect to do its part in such? No, even where it is thus, it doth its duty to the utmost of its ability. For though it may err in judging of the evil, it faileth not to condemn us for what it apprehendeth to be evil, and flieth in our faces, if we attempt it. In difficult and disputable cases, an upright heart may be out, as to which is the right and which wrong; but if the man, for any by ends, shall forsake that which it telleth him is the right, and espouse the wrong, it certainly reproacheth and tormenteth him for it.  
Let none say, if this be all, seeing it may be out, as well as in, what need we so much regard it? For, if in this case we have honestly done what we can to inform it, then without scruple we may securely follow it.  
For the reason but now suggested, we are not hastily and implicitly to follow its verdict; so we may be accessary to our own delusion: but if we impartially and diligently weigh the ground of our persuasion; we do all that is in the power of discreet and good men. Then if our hearts should misguide us, we need not question, but that he who knoweth whereof we are made will mercifully forgive us. So that if after that, our hearts condemn us not, we may have confidence towards God. And let this suffice for the first Objection.  
Object. 2. The other is, how our hearts can be said to condemn us when we do evil; when as many who live in scandalous vices and immoralities, are so far from any disturbance of mind, they rather make a mock of it? We read of some whose Consciences were seared with a hot iron: of others, 
2 Tim. 4.2.  who being past feeling, 
Eph. 4.19.  had given themselves over to lasciviousness: and if we did not, we live in an age can show us such, who go on in ways of gross and palpable wickedness, with an uninterrupted sanguine security, and are not in trouble as other men.  
It is not to be denied, but that too oft it is so; but the question is how such persons come to be so? Were they so always? No, it was time and long habit brought them to this, they did not presently arrive to it. Solomon describing the common Harlot, telleth us She eateth and wipeth her mouth and saith I have done no wickedness: Having used herself to that course of life, she was so lost to all sense of virtue and honour as to make nothing of it. But in what a different manner doth innocent Thamer resent but an immodest solicitation? And I whether shall I cause my shame to go!  
It is nothing but custom and oft repetion, that lessen our apprehensions and abate our horrors for ill actions. Great sins of any kind, like the Indian smoke, though by degrees people may so inure themselves to it they cannot forbear it, make every one sick at the first time of their taking it. O what struggle and aversions are there before! what commotions and inquieties afterwards! They who have got over these, and conquered them, cannot but acknowledge themselves have sometimes felt them. Yes, and before they go out of the world in all probability will again Conscience, though, like Abigail, it saith nothing less or more while the wine is in the man, while intoxicated with the strength and fullness of temptations; when it findeth him come to himself and sober, in retirement, in affliction, in danger, in sickness, than it will take the opportunity to tell him his own, and make him hear of it. It is a worm that never dieth; though it be trod upon, at one time or other it will turn again, and gnaw the man that serveth it so. Our hearts are physically good, though not morally: though they delight in the sin, they cannot avoid being disturbed at it; though they contribute to it, yet so it is (witness all our experience) they condemn us for it.  
This is the first thing we are here informed of, that we cannot but disapprove of ourselves when we take to, and go on in any sinful course. Taking that therefore now for granted, let us proceed to consider the consequences of it. However at present it may be hectored and outbraved, despised and made light of; it concerneth us seriously to mind it. The thing doth not end here, there is another-guess-one than our hearts, that observeth and is displeased also, God himself, who confirmeth the Sentence and condemneth us too.  
This is the truth that is here asserted in the other part of the Text which I am now to speak to, that they whose hearts do thus condemn them, in that state can expect nothing but to be condemned of God also, He is greater than our hearts and Knoweth all things.  
It is not said by the Apostle Syllabically if our heart condemn us, God will condemn us too: but it is at least Equivalently; by an expression, in which instead of such affirmation, is elegantly couched the reason of it. God is greater than our hearts and Knoweth all things.  
A judicious interpreter looketh upon the former words as a Rhetorical aposiopesis. If our heart condemn us! a broken exclamation of astonishment at the dangerousness of such a condition, to be supplied with some such thoughts as these, what is then like to become of us when God shall enter into judgement with us! If we cannot answer our do to ourselves, how shall we be able to answer them before him! If our own Spirits frown on us and upbraid us, how shall we be able to look on him who is of purer eyes than to behold iniquity!  
And though neither the vulgar nor we have translated it, because in several Greek manuscripts there is none of it, yet the common Copies before these later words put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for: For God is greater than our hearts, and knoweth all things. And so they contain three arguments for a serious regard to the rebukes and convictions of our own Consciences, to make us sensible that if these be offended with us, God is so much more.  
The first is taken from his Being, He is God.  
The second from his Power, He is greater than our hearts.  
The third from his Omniscience, He knoweth all things.  
The first Argument here hinted for it, is taken from his Being, He is God. God whose Deputies our hearts are, and whose mind they speak. These would not disturb or threaten us in the pursuit of any of our natural appetites did not he commission them. So that I may say of their verdict, what the Evangelist doth of Caiaphas', this speak they not of themselves but prophecy. It is not their own do, but the word is in our hearts as a burning fire shut up in our bones, and they are weary of forbearing▪ Now who hath power enough to do this? to make ourselves fall foul upon ourselves, but God only?  
I grant in some particular cases, other things may do it: an error, a disease may sometimes be sufficient, and put the heart upon condemning when God doth not. We see it in some weak and melancholy persons, who in the bitterness of their souls, cry out that they are castaways, past the day of Grace, etc. whom (if they deal sincerely in the grounds of their complaint, and say all) we may well hope better things of. But this is rare and accidental, where it is universal there must be more than so in it. And so it is with men about things materially moral, it is not the case of here and there one, but of every one to be so affected. Parthians and Medes and Elamites, the dwellers in Mesopotamia and Judaea and Cappadocia, etc. Jews and Gentiles, Christians and Heathens, Ancient and Modern, Civil and Barbarous, have all the same sentiments. Here the whole world is of one language, and do as much agree about what is virtuous and vicious, what is good and evil, as what is clean and foul, what is sweet and bitter. They show the work of the Law written in their hearts, their Consciences also bearing witness, and their thoughts either accusing or else excusing them.  
Now who can write there in such manner upon all, but only he who hath created all? This is that which the Jewish Doctors mean by their separate intelligence, the ancient Schoolmen by their Intellectus agens, Adam de Morisco by Elias' Raven, when they speak of the manifestation of the Law of Nature: they are but so many affected obscure expressions to signify that it is from the God of Heaven. And if it be he, we may be sure he doth not use lightness, his word shall not be yea and nay; he will not say one thing to men in this world, and the contrary in that which is to come; but what he condemneth by our hearts here, he will condemn by himself there. So that if these condemn us, as long as we go on in these things, and do not reform, we have no reason to imagine that God will not deal with us in the same manner. That is the first argument intimated for the proof of it, taken from his Being, He is God. God who now setteth the heart on work, and teacheth it to do so.  
The second Argument he useth for it, is taken from his Power, He is greater than our hearts. If we could struggle so, as to bear, or break through the sharpest stings of these, yet his indignation will be heavier and more intolerable.  
How light soever they may make of it, whose own are yet asleep, to be under but the positive condemnation of Conscience, is of itself a deplorable and very fearful circumstance. How comfortless and unhappy do we see this thing alone can make men, when it seizeth their awakened Souls, and throughly possesseth their imagination! How doth a dart strike through their liver, and a fire burn in their bowels! How doth it drink up all their moisture, and make their faces gather paleness! How doth it break their restless bones, and sometimes quite overturn their Understandings! Racks are more tolerable, Death itself hath been often flown to, by them that were under it, as the more eligible.  
I mention not these outrageous violences of Spirit, as things either necessary or commendable (as some would make them) in the conversion of a Sinner. No they proceed not from any such causes as should deserve it. Ignorance, or Despair, Ignorance of the nature of the Gospel Covenant, or Despair of what it promiseth to the Sinner when he repenteth, being the usual wombs that bear them and Paps that give them suck. All that I hint it for, is only to show you what a Hell it is to be but under the Condemnation of our own hearts.  
But let no man fancy (as some perversely have been broaching) that this is the only Hell. As terrible as this is, there is the same difference between it, and that which shall come after; as between the sentence pronounced against the Malefactor, which sometimes doth not so much as change his Countenance, and the execution that taketh away his life. When Conscience tormenteth men so, it is not by any proper efficiency of its own, by the exercise of any natural power: For it is but an opinion or judgement of our state as to eternity, that it is dangerous and damnable: When it hath represented this, it hath not more that it can do, But God is greater. What that only threatneth, he fulfilleth: What that only maketh us fear, he will make us feel. Now he being provoked by these very things our hearts are, we have great reason to be concerned if they condemn us, though at present we suffer not any alteration by it: For if we go hence in that state, God will condemn us too: and then we shall not come off so, He is greater than our hearts. And that is the second Argument.  
The last by which he goeth about to prove the importance of our hearts condemning us, is taken from God's omniscience, He Knoweth all things. Our hearts know more ill of us, than all the world besides, but he much more than they. None knoweth the things of a man save the Spirit of man that is in him, none knoweth so much of them as that doth, but yet there are abundance of things, that even that for want of minding or memory, knoweth but imperfectly and confusedly.  
But there is not a word in our tongue but he knoweth it altogether, nor a thought in our heart, that he understandeth not afar of. He discovereth much sin by us we do not observe: he remembreth much sin by us we have forgotten: and so knoweth more cause for our condemnation than our hearts can possibly represent to us. And therefore if they know enough by us to condemn us, we cannot but conclude God doth much more.  
Our hearts in their evidence against us, in matter of-fact we may be sure speak nothing but the truth, but they are not able to speak the whole truth. Who can understand his errors? and therefore if they out of their broken notes draw up such an indictment against us, as is sufficient eternally to undo and destroy us; how shall we be able to stand before him, to whom all things are naked and bare?  
Our hearts may acquit us, and yet it is not impossible but God may condemn us. So St. Paul thought I know nothing by myself (saith he) my own heart doth not accuse me, 
1. Cor. 4.4.  yet am I not hereby justified, I may be mistaken he that judgeth me (that is ultimately and unerringly) is the Lord. And if when our own hearts acquit us, it is not impossible but God may condemn us, surely if our hearts condemn us we have no pretence for the presumption that God will acquit us.  
When a man is condemned by a Judge, who was his friend or near relation every one will conclude the thing was plain, and he deserved it certainly. Here the Judge is not only our friend but our very selves. We are very apt to think well of our selves, that we are sincere, Penitents, Believers; when it may be there is no reason for it: but if ever we think ill of ourselves, that we are hypocritical, profane, atheistical, we may conclude there is a great deal of reason for that; more always than appeareth to us, and all this is open to the eye of God: Upon this account the Apostle here reckoneth there is so much danger of him, whose heart condemneth him, because that God is greater than our heart, and knoweth all things.  
This is the sense of the words I have read to you; which being delivered by way of supposition, with an (If) a thing that may be, or may not be. I am unwilling to dismiss you, while I have pressed you to consider of it, every one as to his own particular.  
It cannot reasonably be imagined, that we should all of us be in one and the same state: there must needs be of both sorts among us. And as I doubt not but there may be several, whose hearts testify for them and condemn them not: so, it must be a very extraordinary Assembly, where there is not cause enough to fear, that there are many, whose hearts cannot but rise up against them, and do. None can say any thing to this but yourselves, and what can be more becoming you, at this time especially, when some of you this morning already have, others are going to, eat of that Bread, and drink of that Cup, than carefully and strictly examine yourselves about it.  
Lorius hath a fancy, that when our Saviour stooped down and wrote on the ground, (while the Scribes and Pharisees were ask him the question, What should be done to the Woman taken in adultery) that he did it so miraculously, that each of her accusers, when they looked upon it, read all their own particular sins there; and that this was that which made them slink away so, one by one abashtd and out of countenance. What he imagineth they did by Miracle, every one of us (if we will) moy do without one. If we would look but where we ought, every one into our own bosoms, there we may see, if not each distinct fact that we have done, yet however the great and common habits in which we live. O search and see then, common with your own hearts and be still, awfully mind the report these make to you.  
It is said of Herod, Luke 3.20. that to all the evil that he had done, he added yet this above all, that he shut up John in prison. John was he that reproved him for his vices, he that admonished him of his sin, he that called him to repentance: and to shut him up in prison, is called an adding to his evil above all. What ever your actions have been any of you, whatsoever the course of your lives, to shut your eyes against this burning and shining light; to stop your ears at this voice crying within you; to detain the truth which this telleth you, in unrighteousness, is to be guilty of a sin much like to that. If we will not hear thee, O thou vicegerent of God within us: If we will not hear thee, O thou Guardian Angel of our better part, when thou tellest us our faults, between thee and us alone, we shall be worse to thee than even Heathens and Publicans.  
But of all that neglect or refuse to take notice of it, I must by no means omit to remember you, that there are none who do it with so much danger to themselves as you whom the providence of God hath placed in higher stations, and raised above the common rank of men. This is all the Monitor that many such as you, if you fall into temptations, can rely upon. Your quality and condition of life maketh it more than ordinary difficult, for them whose Office it is to watch over your souls to admonish you; and there are several cases wherein your servants for Jesus sake can scarce, without exceeding their Commission, be particular. So that if you gag this faithful Officer within, and will not suffer him to speak, you will be in greater hazard of miscarrying than those in a meaner station. But him you have always with you, which will in any wise rebuke you, and not suffer sin upon you, but as there is occasion say such things to you, as no other either may, or can.  
To end then, Hear this all ye people, give ear all the Inhabitants of the Earth, both high and low, rich and poor together. When ever you find this checking, advising, warning you, by all the terrors of the Lord I would persuade, by all the kindness you have for yourselves I would beseech you to give an ear to it. When it smiteth you count it for a kindness, when it reproveth you, be thankful as for a blessing. Instead of accosting it as Ahab did Elijah, Hast thou found me, O mine Enemy, salute it as David did Abigail, Blessed be the Lord God of Israel that sent thee this day to meet me. It really deserveth it at your hands, It's design is not to torment you before the time, but to save you from the wrath to come: receive it then accordingly; not as a Spy or a busy Informer, but as an Apostle, as an Angel of God. So treating it, you will have praise of the same at last, and rejoice in its testimony. By this way you may so improve their judging you, as to prevent your being judged by the Lord, and make their condemning you now a means of God's acquitting you in the Great Day.  
FINIS.