A SERMON Preached before the QUEEN, AT WHITEHALL, MARCH 11 th'. 1691/2.  
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. MDCXCII.   

Dr. MEGGOTT's SERMON Before the QUEEN, AT WHITEHALL, March 11 th'. 1691/2.   

St. Matth. III. viij. Bring forth therefore fruits meet for Repentance.  
WHEN one Preacher of Repentance could work so far upon Jews, that there went out to him Jerusalem, and all Judea, and all the region round about Jordan, and were baptised of him, confessing their sins, as we read Ver. 5th. and 6th. of this Chapter; I am not willing to suppose that so many as from time to time have come to you upon the same Errand should have prevailed nothing. God forbidden that so many earnest Exhortations should have been in vain to you! God forbidden that any here should have so much to answer for! By your presence in this place, it is meet for me to think this of you all, That at least you do not come short of these: My Design is to inform you that these came short of their Duty, and that every sinner who would make his Peace with God must exceed them.  
As there is Science falsely so called, so there is Repentance too; and it is not to be doubted but that more perish by Repenting amiss, than do by not Repenting at all. Few so seared, but after one sort or another do something that they call so; and yet tho' the number of such Penitents be as the sand upon the Seashore, but a remnant of them shall be saved: no more, than those of them who to their Repentance add Amendment.  
If any thing less would have served, these spoken to in the Text would not have been found fault with. They had the looks of Penitents, they spoke the Language of Penitents, they wore the Garments of Penitents, they used the Diet of Penitents: But when there was nothing more, all this commended them not to God, but is censured by the Baptist as the Ceremonious Sacrifice of Fools, as the Vainglorious neglect of the Body; and they warned, as they would fly from the wrath to come, not to abuse themselves with such deceitful Fancies; given to understand that Repentance strictly taken, if it be true, hath no promise but as it is productive of a change of Life. And upon that account, with a Conscientious plainness, vehemence, and sharpness he here presseth them, That they would bring forth fruits meet for Repentance.  
That the reason of this Exhortation may appear the clearer, I would desire your Attention to the opening these three things:  

First, That a bare Repentance without Fruits is not all that is required of us in order to our Pardon.  
2dly, That we may bring forth several fruits of Repentance, and yet not those that are meet neither.  
3dly, That as we would have our Repentance accepted, we must not content ourselves with any fruits, but such as properly manifest the Sincerity and Ingenuity of it.   
The first of these Particulars I would speak to, is, That a bare Repentance without fruits is not all that is required of us in order to our Pardon. So the Baptist plainly implieth here. But is this like a forerunner of Christ? This seemeth not so much to prepare, as contradict the way of the Lord. His Command is, that Repentance and Remission of sins should be preached in his Name. And is not this to put asunder that which he hath joined together? Seemingly it doth so.  
But if we consider the different acceptations of this word in Scripture, we shall find no cause to be offended. One doth not destroy, what the other buildeth; they both mean the same thing.  
For the most part Repentance is used in so comprehensive a sense, as to note both the Tree and the Fruit too. Accordingly St. Paul, when he summeth up the whole Duty of a Christian, reduceth it to these two Heads, Acts 10.21. Repentance toward God, and Faith toward our Lord Jesus Christ. Where Faith being only a believing the Articles of our Religion, Repentance must include in it all the rest, our conformity to all its Precepts. And if we will understand it thus, too much cannot be said of it. So, it is the Evangelical City of Refuge, the undoubted Heir of the Promise.  
But if we take Repentance for no more, than sometimes is meant by it, for that particular Grace singly, so it is no otherwise the Condition of the New Covenant than a hopeful Spring is Harvest.  
To Cure those dangerous Conceits of this kind, that are so rife, and have been imbibed so deep, we will take a view of the several parts of which Repentance doth consist, and show you that there is not any of them but what may be in them that perish.  
Repentance being such an inward sense of our sins, as bringeth us to an acknowledgement of them, with grief for what is past, and purpose to reform for the future, hath but these four things in it.  

Conviction,  
Confession,  
Humiliation, and  
Good Resolutions.   
Now there are not any of these but what have been in the Children of Perdition.  
First, As to Conviction: Tho' a sort of Men have thought fit to set it out under the affected Title of the Pangs of the New Birth; and taught their followers to date their Conversion from the terrors of it: when it is only an apprehension of our Gild and Danger, it cannot in itself be any Virtue at all, being but that we are merely passive in. They who use studied Arts to elude it, can no more prevent it, than they can the Colic in their Bowels, or the Lighting flashing in their faces. When St. Paul reasoned of Righteousness, and Temperance, 
Acts 24.25. John 8.9.  and Judgement to come, Felix could not help trembling; nor the Pharisees when the case was put home to them, being convicted of their own Consciences. So that this may be, and we no more in a state of Grace than either of these were.  
The next part of it is Confession, the humble acknowledgement of our sins unto God. This is a piece of Ingenuity that we are much encouraged to. He looketh upon men (saith Elihu) and if any say, 
Job 37.27.  I have sinned, and perverted that which is right, and it profited me not; he will deliver his soul from going into the pit. Only acknowledge thine iniquity that thou hast transgressed against the Lord (saith God in Jeremy) and I will not cause mine anger to rest upon thee. 
Jer. 3.13.  If we confess our sins (saith St. John) he is faithful and just to forgive us our sins, 
1 John 9  etc. But can any imagine that it is a bare Confession that all these Promises belong to? No, by a Figure familiar to the Holy, as well as other Writings, it is only a part put for the whole, when such glorious thing are spoken of it. The Event showeth there is more than so expected from the Sinner. If Confession alone had been enough, Saul would have fared as well as David, his Confession was altogether as ample. When Nathan reproved David, his Answer was, I have sinned against the Lord, 2 Sam. 12.13. When Samuel reproved Saul, he said as much. Saul said unto Samuel, I have sinned, for I have transgressed the commandment of the Lord, 1 Sam. 15.24. And yet tho' David's sin was done away, Saul (you know) was rejected. So little is this part also of Repentance to be relied on.  
The Third is Humdiation under, and Sorrow for the sins we have committed. This is a thing People have such Opinion of as generally to fancy Repentance to be nothing else; so that if they find but something of this in themselves, they conclude they are safe, and all is well with them. But this is much to over-reckon also; 2 Cor. 7.10. the Apostle informeth us, that godly sorrow worketh repentance unto life, etc. It is a good beginning, and well managed may bring us to repentance unto life, but if self is not to be accounted so. If it were, than Ahab repent unto life, 
1 Kings 21 29.  for he humbled himself, and put on sackcloth. If it were, the Hypocrites complained of in Isaiah, 
Isal. 58.5.  repent unto life, for they afflicted their souls, and spread ashes under them. If it were Judas himself repent unto life, for he was so overwhelmed with sorrow for what he had done, that he burst asunder in the midst. 
Acts 1.18.  So ineffectual may this part of Repentance be also, sorrow for our sins.  
The last is Resolution of Amendment. This looketh best of any, and if Men could be sure they should keep them, when they make them, they might have grounds to hope, that he who calleth the things that are not, as if they were would graciously accept them. But (alas!) what are most men's Resolutions of this kind? like the hasty Blossoms produced by some unexpected warmth of Wether, they adorn the Tree with their inviting Colours, and are promising to the Eye, but not one in a hundred of them cometh to good, but drop to the ground before they knit, and frustrate Expectation. Such are most of our Resolutions, but casual Embryo's of incomplete velleities, that frequently before they are any thing more, miscarry and prove Abortive; die before they could well be said to live. Experience sadly convinceth us we can no more depend on them than on the Morning-Cloud for Rain.  
It is a mistake that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a change of Mind, doth always import a Saving Repentance: The word is used by the Septuagint, Prov. 14.15. in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is allowed to note but the fruitless one of Reprobates. There may be, too often is, a present Change of Mind that proveth no better; and therefore the Holy Ghost joineth other words with it, to explain and adjust it. So St. Peter, Acts 3.19. Repent and be converted, that your sins may be blotted out. And St. Paul, Acts 26.20. Repent and turn unto God, to show that it is not enough to have better Resolutions, unless as God giveth space and Opportunity we put them into Practice.  
This is sufficient to be spoken to the first Proposition, That bare Repentance without Fruits is not all that is required of us in order to our Pardon. I proceed to the  
Second, That we may bring forth several Fruits of Repentance, and yet not those that are meet neither. That was the case of these here spoken to in the Text, the Pharisees and Sadducees.  
The latter of these the Sadducees, tho' they denied that great Article of Faith, and motive to Repentance, the Immortality of the Soul, and consequently its Rewards or Punishments in another Life; yet they were not direct Atheists, but had some belief and fear of God with them notwithstanding. They received the Law of Moses, and were so persuaded of the certainty of the Temporal Blessings and Curses written in it, as made them regular Observers of the letter of it. Some of the High Priests themselves, Hircanus, Aristobulus, Alexander, etc. were of this Sect, and many of them are said, ver. 7. to be so wrought on by the Preaching of John, as to come to his Baptism, confessing their sins.  
The other, the Pharisees, St. Paul, who understood them well (having himself been one of them) Acts 26.5. calleth the straitest Sect of our Religion. They were more precise than any of the rest. Josephus saith they did nearly resemble the Stoics among the Greeks, who had the highest Esteem of any of their Philosophers, for the Severity of their way of Living. The Common People had such an Opinion of their Sanctity, that it was Proverbially said among them, That if but two Men in the World went to Heaven, one of them must be a Pharesee.  
And yet for all this, though others thought them so very Righteous, though they trusted in themselves that they were righteous, they are here called a Generation of Vipers. That which was so highly esteemed with men, was but an abomination in the sight of God; and if we consider it, we shall find Reason for it.  
I will not insist upon what our blessed Lord so oft ubraideth them with, the vile and selfish, the poultry and hypocritical ends they had in all their Religious Performances, namely, to make themselves Popular, and serve their Secular Interests; tho' this alone must render the best things we can do odious and loathsome to him who seethe not as man seethe, but requireth truth in the inward parts: Yet because it is not so much their aims and intentions in doing them, as the things themselves which they did, that seem here reflected on, I shall confine my Discourse to them, and mark out two considerable defects in them.  

First, Tho' they brought forth some Fruits, they were but some, not all that were required of them.  
Secondly, Tho' they brought forth some Fruits, they were but corpse and mean, such as were of least value.   
First, Tho' they brought forth some Fruits, they were but some, not all that were required of them. One part of their Duty was taken, and another left; one regarded, and another rejected, according as it was in vogue, or suited with their inclinations. Instead of an universal, they yielded unto God a partial Obedience; flattering themselves that their extraordinary niceness about some particular Precepts, should excuse their neglect, and make amends for their violation of others. They presumed that their Devotion should commute for their Injustice, and that because they were temperate in eating and drinking, they should not be condemned for being covetous or malicious. Being truly zealous against Idolatry, they were not concerned for their Lying, Pride, or Envy; and as long as they kept themselves free from gross carnal sins, there was no convincing them but that they were the Children of God, though they abounded in all sorts of Spiritual.  
But if ye offer the lame for Sacrifice, is it not evil? St. James informeth us, Chap. 2.10. whosoever shall keep the whole Law (besides) and yet offend in one point, that is, wilfully and habitually, (let the Instance be what it will) he is guilty of all: It is not upon God's account, but his own, from Conscience towards him, but respect to himself, that such a one sticketh at the rest of them. It must be granted, we cannot, when we have done our utmost, actually keep all, but if we do not our sincere endeavour conscientiously to keep all, we are but counterfeit and pretended Penitents. That is one fault in the Fruits which these brought forth; tho' they brought forth some, they were but some, not all that were required of them.  
2. The other is, That though they brought forth some Fruits, they were but corpse and mean ones, such as were of least value. All the Commandments of God are equal in respect of their Authority, but they are not so, in respect of their Nature: So, some are of far more importance than others; and their usual manner was to rest in the performance of those that were least material. Thus our Saviour describeth them to themselves, Matth. 23. Ye pay tithe of mint, and annice, and cummin, but omit the weightier matters of the Law, mercy, and judgement, and faith.  
They did not distinguish as they ought, between Natural Duties, and such as are only Relative; between the Essential parts of Religion, and such as are but Instrumental; between the power of Godliness, and the empty form of it. Accordingly, they were punctual in fasting twice in the week, and used their Bodies hardly, but minded not so much the mortifying their inordinate Affections, which were the Springs of all their outward actions. They daily read some portion of the Law, and got great part of it without book, but they did not make Conscience of keeping the Commandments of if, but made them void by their own Traditions.  
They were strict Observers of the Sabbath-day, so as to do no manner of work on it; but their Tongues did not rest from slandering their Neighbours on it, nor their Thoughts from laying Snares for them.  
I would not be understood as if these things were despicable in themselves, they minister to Piety, and aught to be encouraged, but only when the other are left undone (to let you know) than they are no where more to be prized, than they were here. The most specious of them all are but so many empty Shells without their Kernels; like that Offering (mentioned by Pausanias) to Ceres Phrygaliensis, not the Honey of their Bees, but only the Wax, the dry and tasteless part of their Labours. They are all consistent with a Carnal Mind and reigning Sins, with a hard heart and a wicked life; the unjust and the filthy, the sensual and the uncharitable may abound in them, and yet be unjust and filthy, sensual and uncharitable still. They who would approve themselves Penitents indeed, must bring forth Fruits of a more substantial excellent kind. These were not, but they must bring forth fruits that are meet for Repentance. And this is  
The last Proposition I have to speak to; 
Prop. 3.  That if we would have our Repentance accepted with God, we must not content ourselves with any Fruits, but such as properly manifest the Reality and Ingenuity of it, Fruits indeed meet for Repentance. This we cannot but grant in the general; but least any of us should flatter ourselves in the case, as these conceited ones here did, and think those so that are not, besides what may be gathered from that which hath been already spoken, it will be convenient for the clearer explication of the Phrase to acquaint you, that there is a twofold meetness we are to have regard to in the Fruits of our Repentance.  

First, That they be meet with respect to our selves.  
Secondly, That they be meet with respect to others.   
They must be meet with respect to ourselves; and that two ways: meet with respect to our lives past, and meet also with respect to our lives for the future.  
The Fruits of our Repentance should be meet with reference to our lives past. Our Humiliation bearing some proportion to the sins we have been guilty of. When our blessed Lord, Luke 15.7. speaketh of just persons that need no Repentance, we are not to understand it absolutely but in a qualified sense: There are none so just but need some (the Righteous falleth seven times a day) but they who from their Youth have lived virtuously and piously, without being stained with any foul and heinous Crime, are said comparatively not to need Repentance; that is, not such a one, so sharp and signal, so deep and grievous, as they who have been extravagant and scandalous sinners are obliged to; but where Transgression hath exceeded, there it is meet that the Repentance should exceed also.  
If it be true, it is not to be imagined how it can be otherwise. You may as well suppose a Man to be no more concerned for a dangerous Wound with a Sword, than for a slight Scratch with a Pin, as that a true Penitent should be no more disturbed for crying and presumptuous sins, than for sins of mere surprise and ordinary frailties. It is observable that when David had fallen into the great transgression, though a Prophet from God had expressly told him, that his sin was done away; yet for all that, he roared for the very disquietness of his heart, and his bones were consumed within him, he mourned all the day long like a dove, and watered his Couch with his tear; he chastened himself with fasting, and eat ashes like bread. And if he did this who was sure of his Pardon, what shall we think of them who have sinned as heinously, and yet do little or nothing in this kind, tho' they are not sure? It is true, Penitential Sorrow is not seated in the Affections directly, but in the Understanding; and is rather Hatred than Grief. So that if this appears in the rational Appetite, that we loath and abhor our evil ways, it is not absolutely necessary it should be in the sensible. But when in other cases that hath so general an influence upon this, it is suspicious that the heart is not so throughly affected as it ought, where it hath no discernible effects upon the outward man. They who are conscious to themselves of any scarlet sins, of any flagrant and enormous vices, aught to consider that this is one meetness in the Fruits of their Repentance, they should judge themselves by, whether they have a meetness with respect to their lives past.  
The other is, That they be meet with respect to our Lives for the future, becoming such as have really repent them of their evil ways. That is, there must be a putting off the former Conversation, and we must be new Creatures. The severest significations of trouble for our sins past, if we forsake them not upon it, St. Paul appositely calleth 
* 1 Tim. 4.8.  bodily Exercise, telling us, it profitteth little; and accordingly we are to esteem of it. It is not that which most vexeth us, but that which most pleaseth God, we are chief to take care of in our Repentance. Now he looketh upon all that we do, without amendment; all Penances, all revenge upon ourselves, but as Self-deceit and Superstition. He that will drink nothing but Water for so long time, because he hath been intemperate, and will make a Beast of himself again, next time he meeteth with his Comrades; he that giveth so much Money to a pious use as a fine upon himself for his Uncleanness, and turneth again to folly upon sight of the strange Women; hath rather the Ague of Repentance, than the Grace: Such a one may be said to have fits of Repentance, but not the fruits of it: They are firm and lasting.  
To have these meet, it is not enough that there be an utter forsaking of the sin, but there ought to be likewise a careful exercise of the opposite Grace to it. It is not enough for the profane man, the he talk no more corruptly and atheistically, his communication must be good to the use of edifying: for the licentious man, that he leave off his wildness and debaucheries, he must be an example of gravity and sobriety. So St. Paul admonisheth the converted Romans, Chap. 6.19. As ye have yielded your Members servants to uncleanness, and to iniquity unto iniquity, even so now yield your Members servants to righteousness unto holiness. That thence forward they would be as eminently virtuous, as before they had been lose and vicious. This is meet in the fruits of our Repentance as to ourselves.  
But this is not all, the fruits of it must be meet with respect to others also; as many as have been any ways wronged or injured by our sins.  
Besides the dishonour done to God by them, sometimes men's sins are highly prejudicial and mischievous to their Neighbours. And where it hath been so, the fruits of Repentance are not meet, except they extend to them too, according as they have been damnified by them, either  
In their Outward man, or Their Inward.  
First, If they have been damnified by them in their outward man. Thus he who hath taken away the Life of another, in Duel or heat of Blood; must not think he repenteth by lamenting and being sorry for it, (though he can make no satisfaction to the person himself, whom he hath thrust into the other World in so unbeseeming, so dangerous a posture) it is meet he be sollicious to make the best and most proper he can, to that of him which is left, his Relatives that survive him. He who by defiling the Bed of another, hath imposed a spurious Offspring upon his Family and Fortunes; must not think he repenteth by being some times troubled in mind about it, but doth nothing to prevent the subsequent Evils: it is meet, if it be in his power, so to order it that none of the lawful Issue receive damage by it. He who hath defrauded another by artifice in dealing, or abusing a trust reposed in him, must not think he hath repent, because he hath asked God forgiveness for it, so long as he detaineth the gains of unrighteousness in his hands; it is meet (if he be able) that he make him actual restitution. He who hath defamed another by calumniating and misrepresenting him, must not think he repenteth, by holding his tongue for the future: it is meet, that (whenever he judgeth it may be serviceable to him) by acknowledging the groundlesness of it, he make him reparation. There is no speaking to all the particular cases in this kind, they are so many and various; let it suffice to say, That though where the offence hath been only against God, to bring forth fruits unto him, is all that is required: yet where it is in any kind against our brother too, there a consideration is to be had of him also, or our repentance bringeth not forth meet fruits. As it must be thus in our repentance of sins against the Temporal good of others. So it must be  
Secondly, In such sins as are against their eternal good; prejudicial to their immortal precious Souls. Such is every one guilty of, who hath been the unhappy instrument of corrupting, and debauching any other person. It is not for any to make light of this, because it was in their own choice, whether they would hearken to, and be persuaded by them, or not. The Devil hath so much to plead for his tempting us; and yet he will be tormented for it, not withstanding that: and so will men too, who have been the means of enticing and turning any from the ways of righteousness, if they endeavour not what they can to reclaim them they have so perverted, and prevent the fatal Consequences of it. The Lascivious must not be satisfied with repenting himself of his lasciviousness, but must seek to bring the unhappy frail one his importunity prevailed with to sin with him, to repent too. The profane one must not think it sufficient to recover himself out of the Snare of the Devil, but must strive to recover such as he hath poisoned with his lose and wretched Principles out of the Snare of the Devil also. Was it not a cutting Question of God to Cain, Where is Abel thy Brother, when it was he that murdered him? but how much deeper must it pierce, to be asked at last, Where is thy Companion? whom thou hast been the barbarous cause of depriving, not of temporal life, but of eternal! How knowest thou (O man!) but thy good counsel yet may save them? it being likely to leave a greater impression on them, than that of any other person. And thinkest thou not thyself concerned to try?  
This is so meet, that if it were not duty, one would think mere ingenuity and good nature should be enough to prompt to it. The rich man is represented having so much charity in Hell, as to desire his Brethren might be warned that they came not into that place of torment: and would it not look monstrous to find so little on Earth, in any who have endangered the Souls of them thy pretended particular uncommon kindness for, to suffer them to go on in the way that leadeth to destruction, which they themselves enticed them into, without caring what becometh of them? Surely as hath been the transgression, so ought to be the repentance: where the transgression hath reached to others to pollute, there the repentance must reach to them also, to instruct, persuade, and reform them.  
I conclude with this one Inference from that which hath been spoken. When there are so many fruits meet for repentance, relating both to ourselves and others, whoever put it off to the close of their lives, must be guilty of unanswerable carelessness and presumption. Fruits require time to bring them to maturity, and can all the fruits of repentance, (which are no fewer than you have heard) in our last sickness, as in a hot bed, be raised and ripened in a few days, or perhaps but hours? Who that hath any sense of an immortal state, would venture it upon such unlikelihoods? Can the Temple of the Holy Ghost be built in a day? If the fruits of repentance be not only a sorrowful looking back upon our lives past, but a sincere living well for the time to come, how absurd as well as desperate is it, for any to defer it, while they perceive they cannot live!  
Men flatter themselves with the Example of the Thief upon the Cross, and the Labourers that came in at the last hour; both which were never called before, and so are not our case: but consider not that of the foolish Virgins, which is. The Parable acquainteth us, with their fear and sorrow, their diligence and desire, their great cry, and running up and down, their begging of oil, and their going out to buy, when the Bridegroom was just on coming; all that could be done in so short a space: And telleth us withal, the no effect of it: That when they came to enter, they had stayed too long, the door was shut upon them.  
It is not to be denied, but that God can do Miracles of Mercy, as well as Miracles of Power; but why should he that has a Soul to save run so bold, so needless a hazard, to have nothing else to depend upon?  
Having been too long to press this further, I shall end with a passage of St. Augustine, containing his Opinion of it. A faithful Man (saith he) living well, 
Hom. 41.  goeth hence securely: A wicked Man that Repenteth, and afterwards liveth well, goeth hence securely: He that Repenteth not while he is going hence, si securus hinc exit ego non sum securus, etc. Do I say he shall be damned? I do not say it. Do I say he shall be saved? I do not say it. I Judge not, I Promise not, I Know not. Would you free your Souls from doubt? Would you avoid that which is uncertain? Repent before that day overtake you. Then you may have good Reason to believe you are sincere in it, because you leave off your sins, when you might enjoy them. But if you only renounce them, when you can no longer enjoy them, you cannot so properly be said to leave your sins, as your sins to leave you.  
God Almighty grant, that every one of us may timely consider of it before the Axe be laid to our Root. For as the Tree falleth so shall it lie.  
FINIS.