The Danger of Hypocrisy. A SERMON Preached at GVILD-HALL CHAPEL, August 3d. 1673. By William Asheton, B. D. Domestic Chaplain to his Grace the Duke of Ormond.  
LONDON, Printed for R. Royston, Bookseller to His most Sacred Majesty. 1673.   

TO The Right Honourable Sr. ROBERT HANSON, LORD MAYOR Of the City of LONDON, AND THE Honourable Court of Aldermen.  
Right Honourable,  
I AM so far from being guilty of any trifling Apologies (the usual Embellishments of these Dedicatory Epistles) that, quite contrary to common expectation, I have thought fit, in my own defence, to give this Assurance; That the following Discourse is, if not Pertinent, at least Seasonable; and (had not their prejudices prevented) might have been as profitable to others, as to my great encouragement I find, it is acceptable to your Honour, who by your Command to publish it, have made it yours.  
Had some men, who have no mean thoughts of themselves, been my Judges herein, they would sooner have sent it to the Fire than to the Press. For to deal ingeniously, as will appear upon its perusal, it is not calculated for their Meridian.  
I have neither blazoned the privileges of the Saints, nor enlarged any other of their darling Doctrines. Nor indeed (that I may freely declare my Opinion) have I any great kindness for them; unless it be for this one, wherein, I confess, I am their perfect Convert. 'Tis their Doctrine of Perseverance. That is, such Saints as the World hath hitherto found them (and I have not now judged it suitable to give you their Character) such they resolve still to continue. And thus far, upon good Grounds, I am very apt to believe them.  
For when men are once grown to this height of Confidence (this is a real Truth, but it will not please them) to boast of it as their Glory, to head and hold up a Party; when they shall study ways how to evade, where they are called to obey, and are resolved to err, because they have erred, and to hold the Conclusion in despite of all Premises; when they are angry with all those that shall endeavour, though by the mildest Methods, to reform them; the utmost that can be said is this; Great is Diana of the Ephesians; 'Tis their Interest to have it so; the cry runs on, and who can help it?  
Were it pertinent to detain your Lordship with such Expostulations, I would then express my trouble, that any one should so far mistake my Discourse (and there were some that did so, for they had not the Patience to hear it) as to interpret any thing by me then delivered, either as a discouragement of Preaching, or an encouragement of its Opposers.  
As I am sure such a Gloss was beyond my Intention (and certainly I should best know my own meaning) so I dare be confident, if my Accusers will but allow my words such a favourable Interpretation, as the composures of men do usually challenge: That is, Let them but consider my Discourse as a Totum complexum; give every Sentence its due connexion and dependence with the preceding and subsequent matter, and they will then confess; That had their hearts been as innocent as my Sermon, there had been no cause to have troubled, either Them or myself with this present Vindication.  
The God of Heaven grant them humble Hearts, and governable Spirits, is the constant Prayer of  
Your Honour's most humble Servant, WILLIAM ASHETON.   

A SERMON Preached at GVILD-HALL CHAPEL, August 3d. 1673.  MATTHEW VII. XXI. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven: but he that doth the will of my Father which is in Heaven. 
THERE are two extremes in the Church of God have been ever fatal to Religion, and destructive to the power of Godliness: they are Hypocrisy and Profaneness.  
Profaneness is indeed more visible and notorious, but Hypocrisy is more dangerous. Our Blessed Saviour (who certainly best knew how to judge in the Case) hath thus determined it to our hands. For, in 21. of S. Matth. at 31. verse, speaking of the Scribes and Pharisees, the Rulers of the People; those great Professors of their Age: Verily, saith he, I say unto you, the Publicans and Harlots go into the Kingdom of Heaven before you. The Reason of which Sentence seems to be this: Because Conviction, that necessary either preparatory to, or part of Conversion, is more easily wrought in these latter than the former. For, tell a man that is notoriously profane, of his idle, graceless, debauched courses; and the Law of God is so express against him; the world takes such notice of these things; his own awakened Conscience (maugre all his Charms to quiet and appease it) doth so smite and buffet him, that if he hath any shame and ingenuity left in him, he is forced to subscribe the Charge and confess the Indictment.  
But now the Hypocrite, such is the nature of his sin, is not so easily converted, because not so easily convinced. For when the Preacher hath employed the best Rhetoric he can; first, to aggravate his sin and guilt, and then to direct him by what ways and means he may avoid the snare; either this Discourse is beating of the Air; a mere empty Harangue, which as to any particular Application belongs to no man: or else, if the guiltiest wretch in a whole Congregation, should but fancy, that our Reproofs were directed against him in special; could I open his breast, and display his tumultuous Thoughts unto the world, I could then, but not till then, discover his entertainment of such Doctrine.  
The truth is, and it is a sad Truth, men can endure plain dealing in any thing rather than in matters of Salvation, where it is certainly most needful. But we who are the Ambassadors of our dear Lord and Master, must not be partial or unfaithful in our Duty, for the pleasure or displeasure of any mortal Creature. If men's confident hopes shall encourage them to cry Peace, Peace, when the Scripture tells us there is no Peace, but sudden Destruction: must we then sow Pillows under men's Elbows? and betray the Truth by a cowardly silence? No; but we must then blow the Trumpet and warn them of the approaching Danger; and if they will not regard us, if they will not repent; their Blood be upon their own heads, we have given them warning, we have delivered our own Souls.  
There are several men amongst us, but with what warrant I know not, that bestow upon themselves, by way of difference, the Titles of Professors, the Godly party, the Praying people, and the like: as if none but they were fit to be owned either as Professors, as Saints, or as Godly men. Of what ill Consequence, as to the Church of God, the appropriating of these distinctive Titles (that sound so like the Pharisees, I am holier than thou, and warp so much towards a separation) may prove; 'tis no part of my business at present to inquire. Only I must desire them, (and I do it in compassion to their poor immortal Souls) to take good care that their hearts be right in the sight of God in this matter. The Devil, so he may but deceive them, will easily transform himself into an Angel of Light. That they are a Praying people, that they are frequenters of Sermons, we are so far from disliking, that we tell them 'tis but their Duty, and commend them for it. But we must withal remind them; That there is something else to be done besides Preaching and Praying; even the great things of the Law; the Duties not only of the First, but also of the Second Table; which if they must neither be preached up by us, nor practised by them, lest thereby we should too much exalt a Moral state; I must tell them, and I do it with some dread upon my Spirits, we may come to roar in Hell for not being Moral men. Not every one, etc.  
For the Explication of the words I must show,  

First, What it is to say Lord, Lord.  
Secondly, What, to do the Will of his Father that is in Heaven.   
To say Lord, Lord, it is to make an outward Profession, by performing external acts of Worship, that we are Christians; that we believe in Jesus Christ; that we acknowledge him for our Lord, and look for Salvation by him.  
That this may appear more plain and intelligible, I must remind you, that there is a twofold Worship; or, to speak more properly, the name of Worship is considered two several ways.  
1. There is Internal Worship, which denotes the exercise of those inward Graces whereby the Soul doth show its dependence upon and Relation unto God, as Faith, Hope, Love, Patience, etc.  
2. There is External Worship, which comprehends such outward actions, whereby the inward Piety and Devotion of the Soul, in the exercise of the foremention'd Graces, is expressed and cherished; as Prayer, hearing of Sermons, Receiving the Sacraments, and such outward Duties, which are the Marks and Characters of a visible Church, and whereby she is distinguished from all civil Societies. So that the full meaning of this first Clause is this, Not every one that saith, etc. Not every one that is a Member of the visible Church. Not every one that is a Professor of Religion. Not every one that can Preach or Pray or hear Sermons, shall enter into the Kingdom of Heaven: No; there is something more to be done: and what that is, the latter part of my Text informs you. But he that doth the Will of my Father which is in Heaven.  
By the Doing of his Father's Will, is meant the Doing of those Duties of Obedience, which his Father hath commanded in his Law, particularly the Decalogue. Which our Blessed Saviour is so far from destroying, that he tells us expressly, he came to fulfil it. Not by the Addition of any new Precept; the Socinian conceit. Nor by taking off its Obligation as to the Person of a Believer, the Antinomian fancy. But First, By fulfilling it in his own Person, thus it behoveth us to fulfil all Righteousness.  
2. By a particular explication and wiping off the false Glosses of the Pharisees and other Jewish Doctors.  
3. By adding new and more spiritual Motives of Obedience to its former Obligations.  
The words thus explained do afford us this Observation, which I intent the subject of my present Discourse.  
Observe.  An outward Profession of Religion, without Obedience and amendment of Life, is not sufficient to bring us to Heaven. 
I shall give you these two Reasons for it.  
First, An outward Profession may be found 
R 1.  in Hypocrites and Castaways, such men as shall never come to Heaven.  
Secondly, An outward Profession of Religion 
R. 2.  without Obedience and amendment of life, is displeasing and abominable in the sight of God, and therefore, I argue à fortiori, 'tis not sufficient to bring us to Heaven.  
The former Reason, when put into Logic, runs thus.  
That which may be found in Hypocrites and Castaways, such men as shall never come to Heaven, is not sufficient to bring us to Heaven: But an outward Profession of Religion without Obedience and amendment of life, may be found in Hypocrites and Castaways; such men as shall never come to Heaven.  
Therefore 'tis not sufficient to bring us to Heaven.  
The Major Proposition stands upon this foundation.  
That which gives us a Right and Title to Heaven, must be something proper to the called and chosen of God, something peculiar to his peculiar People. Hence 'tis, that in Scripture we read of the faith of God's Elect; and amongst our Divines that we hear so often of these Distinctions; Common and special Grace; Gratia gratis data, and gratia gratum faciens; The Graces of Illumination, and Sanctification. The which latter being wrought by the blessed and powerful operation of the Holy Spirit of God, after a most effectual but unconceivable manner, regenerating and renewing, seasoning and sanctifying the hearts of his Chosen; though Hypocrisy may make such a semblance, as that we, who are obliged to the judgement of Charity, may have probable inducements to persuade us, that they are in such a man who hath nothing but their counterfeits, yet the inward power and reality of them can never be found in any Hypocrite or Castaway. For, such Persons being not united to Christ the Head of his Church, cannot possibly have the truth of those spiritual Graces which do necessarily require such an union, as the root and fountain from whence they must flow.  
The right understanding of this is of great use in Divinity, particularly for a true apprehension of our spiritual Estate and Condition; and therefore, before we proceed any farther, I shall endeavour to make it as plain as I can.  
Now since Spiritual Being's, which are of a more abstracted nature, are best known by reflecting upon things corporeal, we cannot find a more easy way to understand this Spiritual union, than by comparing it with the Union of the Body natural; with which indeed it hath no small resemblance.  
Every good Christian hath a twofold Life, Natural and Spiritual. And as his natural Life is twofold. 1. Substantialis; the Soul itself. 2. Accidentalis; the real Effects and Operations of it: and in this sense it is, that when we see a man stretched out in a swooning fainting fit, without sense or motion, we usually say, The man is dead; though his immediate recovery doth convince us, that his Soul was still united to his Body: So likewise his Spiritual life is 1. Substantialis, and so the Spirit of Christ, or Christ himself (who is our Life, Col. 3. 4.) working in us by his Spirit, is our vita Substantialis, our essential Life; the first Principle of all our Graces and Operations. 2. Accidentalis, and so Faith and all other Spiritual Graces are called our Life.  
As therefore in Naturals, unless the Soul be united to it, the Body neither stirs nor moves; neither sees, nor hears, nor walks, nor performs any other Operation either of sense or motion: so it is in Spirituals: unless the Soul be united to God and Christ, it neither lives the life of Grace here, nor shall live the life of Glory hereafter. By this time, I hope, you see the Reason why Hypocrites and Castaways shall not inherit the Kingdom of Heaven: because, though they have a name to live, though they have many counterfeit Graces, proceeding from the Principles of moralised restrained nature; yet they are dead: for want of this union they are no living members of Christ's Body, and therefore shall never reign with Christ as their Head.  
And now as to the Assumption, viz. That an outward Profession may be found in Hypocrites and Castaways, in such men as shall never come to Heaven; I cannot give you a more full either proof or illustration than the stories of the Scribes and Pharisees, particularly the Pharisees.  
That they were a company of errand Hypocrites we have little cause to doubt, because our Blessed Saviour, who knew their very Thoughts, calls them so even to their faces, and confutes them under that notion for a whole Chapter together, as you find it Matth. 23. woe unto you Scribes and Pharisees, Hypocrites is the burden of it.  
That they were likewise Reprobates and Castaways, we have great cause to think, not only from their obstinate refusal of the Messiah, Have any of the Pharisees believed on him? But also 
John 7. 48.  because Christ himself assures us; Except your Righteousness exceed the Righteousness of the Scribes 
Matth. 5. 20.  and Pharisees, ye shall in no case enter into the Kingdom of Heaven. Such were these Pharisees, such Hypocrites, such Castaways. And yet if you consult their Character, you will find, they were as zealous Professors of Religion, as any can be named, either in the Jewish or Christian State. It was no small part of their holiness, and whereby they begat an Opinion of Saintship, that they were a praying People; and often repaired to God's house, as if they had been intimate friends of his, and had frequent Communion with him. They would extend their Prayers to a very great length, which is an Argument they were well pleased in the Duty.  
I might tell you of their fasting twice a-week; their strict Observance of the Sabbath, with other instances, which I have not time to enlarge; only I must not omit to remind you, how precise they were in their Separations from other men: Out of a superstitious fear, it's likely, lest they should pollute themselves by a mixed Communion.  
And yet these seeming Saints, as the Scripture tells us, were unnatural to their Parents; devoured Widows houses, absolved men from their Oaths, were full of Extortion, ravening and wickedness, and derided the Sermons our Blessed Saviour made, because not sorted to their Covetous humour. He did not flatter them with stories of their Privileges; no, they could do that well enough themselves; God, I thank thee that I am not as other men; but he tells them plainly and roundly of their damned Hypocrisy, and of the sad Consequences of it; from which all their mock-Devotion would not be able to secure them. Ye Serpents, ye Generation of Vipers, how can ye escape the Damnation of Hell? And this brings me naturally to the second Reason.  
That an outward Profession of Religion 
R. 2.  (which these Pharisees had) without Obedience and amendment of Life (which they wanted) is displeasing and abominable in the sight of God, and therefore is not sufficient to bring us to Heaven.  
That Sacrifices and other Ceremonial Observances under the Law, were of Divine Institution is clear and express; they being usually delivered with this Sanction; That Soul that doth not thus or thus observe them, shall be cut off from Israel. And yet if you consult the writings of the Prophets, you will there observe, that when these Sacrifices stood in competition with any moral Duty, they were so far from being accepted by Almighty God, that I find them rejected with the greatest Detestation.  
The Prophet Isaiah is very full and pertinent to our purpose: read his first Chapter from the Eleventh to the Twenty first Verse. I cannot stay to repeat the whole; you may do that at your leisure.  
To what purpose is the multitude of your Sacrifices? Bring no more vain oblations; your new Moons, and your appointed Feasts my Soul hateth: when ye spread forth your hands I will hid mine eyes from you: yea, when you make many Prayers I will not hear. And why all this abhorrence? Your hands are full of Blood. Wash you, make you clean, put away the evil of your Do: cease to do evil, learn to do well: seek judgement, relieve the Oppressed, judge the Fatherless, plead for the Widow. To these you may add that noted place, Hosea 6. 6. (which is likewise cited by our Saviour, Matth. 9 13.) I desired Mercy and not Sacrifice. The reason of all which is this: Because Sacrifices and such like performances were therefore instituted, that they might keep men from Sin, and the better encourage them to perform moral Duties.  
Now that which Sacrifices were under the Law, that are Preaching, and Praying, and receiving the Sacraments under the Gospel: even Ordinances of Divine Institution, which are not to be observed for any intrinsic worth and value in themselves, but only in ordine ad aliud, for the better promotion of those two grand Fundamental Duties; Piety towards God, and Charity towards our Neighbour.  
Wherefore is it that we Pray unto God? is it not to bewail, and beg pardon for our former neglect of these Duties; to implore Divine Grace and assistance, that we may perform them better for the future? in which endeavours if we are sincere, he will then assist us by his Holy Spirit, and grant our Petitions. Whatsoever we ask we receive of him, saith S. John. But why? not because our Prayers are many, or long, or loud, delivered with seeming vehemency and affectation of Spirit; but, Because we keep his Commandments, and do those things that are pleasing in his sight, 1 John 3. 22.  
So likewise for Preaching; Wherefore is it that you come to hear Sermons? is it only to entertain yourselves with a continued well-composed Discourse concerning Divine matters? which perhaps you leave even at the Door of God's house; and yet can have the confidence to boast of your attainments, and tell strange stories of your Conversion, and of your former days of Ignorance, from which you are now happily translated; because you have tasted the Heavenly gift, and are followers of the word.  
I would not willingly be here mistaken. This is a captious Age, and we cannot be too cautious. I do not come to decry Preaching, or declaim against Sermons: it is the abuse of them I endeavour to remove. Preaching is necessary, and will be of continued use in the Church of God; it being a blessed Instrument, when enforced by the Spirit, to open the eyes of the blind, to turn us from darkness to light, from the power of Satan unto God. So that as long as there is Ignorance in men's Understandings, or perverseness in their Wills; that Apostolical Commission, which was intended for the continuance as well as first planting of the Gospel, will be still in force, Go and teach all Nations.  
When you have well considered this, I hope you will more favourably receive those Reflections that follow.  
I say it is not the regulated use of Preaching I inveigh against; it is this superstitious doting upon Sermons I would willingly rectify. There is more of Popery in this practice, would their prejudice but allow me the Reflection; than the admired Proselytes of this fancy can easily apprehend. 'Tis no better, whoever considers it, than a perfect transcript of their Opus operatum. For, really these deluded People do talk at such a rate, were it pertinent to recite their Discourses, as if there were some secret Charm and hidden virtue, in this constant hearing and repeating of Sermons, whereby their Souls are secured and made impregnable, against the Policy of Hell, and the Powers of Darkness.  
I cannot now stay to expostulate the Case with them; yet I must crave leave to express my wonder, that these People, who are thus inspired with such a zeal for Sermons, can yet be so cool and careless, so perfectly unconcerned for the Sacrament of the Lords Body.  
Certainly it is as much our Duty, there being as clear a Command for it as there is for Preaching; and the Condition of our Souls doth as much, nay more, require it (supposing a sound knowledge in Fundamentals) than it doth the hearing of Sermons. What is it therefore that makes this difference? True Grace in the Heart it cannot be; that, you know, is regular in its motions, and hath an equal respect to all God's Commands; to one Duty as well as to another.  
It must be acknowledged the infinite Patience and goodness of God, that after all our multiplied provocations, he is yet ready to embrace us in the Arms of Love, stretching out his hand all the day long; entreating us to accept of Peace and Pardon, which he is still ready to seal and confirm unto us in the Sacrament of his Blood.  
And is this our requital of so glorious a Majesty, thus scornfully to reject such gracious Invitations? Do we thus consult our own happiness, by neglecting the means of it? Art thou sensible, O sinner, what it is thou dost, when thou turn'st thy back upon the Sacred Elements? If thou hast not lately considered it, I'll remind thee what it is.  
When we present ourselves before the Lord's Table, we do humbly make confession of our former breaches of his Covenant; we do earnestly beg pardon for the sake of Jesus Christ; the which pardon, with much joy and comfort, we expect to be now sealed unto us by receiving the Sacred Elements: we do faithfully promise to live better lives for the future; and are now receiving strength, Grace, and the assistance of his holy Spirit to make good our engagements.  
So that in short: When the Table of the Lord is ready furnished, and these Spiritual Dainties provided for you, and yet you refuse to Communicate; you do in effect thus reply to your Maker.  
I am a Rebel and a Traitor, and notwithstanding any Act of Pardon I will stand it out still. I am filthy, and I will be filthy still. I am intemperate, and I will be so still. I am lustful and incontinent, and I will be so still. I am a covetous, lying, deceitful Person, and I will be so still. I have abused God's holy Name, by cursing and swearing. I have profaned his Sabbaths and his Sacraments, rejected the means of Grace, and I will do so still. I am proud, censorious, envious, malicious, hypocritical, schismatical, and I will be so still. I will cast thy Counsel behind my Back. I will hate to be reform.  
Certainly these are sad Resolutions, and such as will not easily be answered in another world, however men may think to avoid them in this. I know indeed there are several Objections wherein men may hope to secure themselves. The careless ignorant Person will tell you he is unprepared; that he is fallen out with his Neighbour, and is not in Charity. There are others who scruple kneeling; are afraid of Pollution by a mixed Communion. Pitiful Fig-leaves these! easily blown away, did they not rather deserve (especially in this Place) a silent Pity, than a serious Confutation.  
Now to conclude the whole with some practical Inferences.  
Is an outward Profession of Religion not sufficient to bring us to Heaven? there is then,  
1. Conviction, to all graceless profane Persons, 
Conviction.  who are so far from the power of Godliness, that they have not so much as the form of it. If the Hypocrite with all his Prayers and his Sermons, and his zealous pretences for Reformation shall be thrown into Hell, where shall the open sinner and ungodly appear? If many of those that Prophesy in Christ's name, and in his Name have cast out Devils, and in his Name have done many wonderful works, shall yet be sent packing with that doleful Protestation; Depart from me; I know you not ye workers of iniquity: What may we then think of those, that are so far from Prophesying in Christ's name, that it is their business by Oaths and execrations daily to blaspheme it? Who are so far from casting the Devil out of others, that they give him a kindly welcome in their own hearts; cherish and embrace all his wicked suggestions; and, as if they had sworn Allegiance to this Prince of Darkness, by their sinful allurements do solicit his cause and make Proselytes for his Kingdom.  
Secondly, here is Direction for the trial of our 
2. Direction.  Spiritual Estate and Condition, even not to flatter ourselves too much, or be too jolly upon it, though we find in ourselves some show of Godliness, some zeal in the performance of outward Duties.  
There's no one part of practical Divinity of more comfortable use; nor indeed any, especially of late years, more sadly abused, than the Doctrine of Signs, Marks and Characters of a state of Grace.  
The great Benefit of this Doctrine (whatever is insinuated to the contrary) is easily established by considering, That our Souls are more precious than either Bodies or Estates. As therefore, according to the Principles of right Reason, 'tis the practice of mankind, by the best methods we can, to secure these outward concernments; so doubtless 'tis as highly rational to get as good evidence, as the nature of the subject will permit, that our Souls, which are capable of the highest happiness or extremest misery, are in a secure Estate.  
This Truth, though necessary in the Doctrine, is many times difficult and perplexing in the practice. For though I do little doubt, but by the mercy of God assurance of Salvation is attainable in this life, and that without extraordinary Revelation, at leastwise in such measure and degree as may sustain the Soul of an honest Christian with comfort, and secure him from despair; yet I do not think it either so absolutely necessary, or so free from fears and doubtings, as some perhaps have imagined.  
For, even supposing it to be true, which yet some are pleased to dispute, that he who is engrafted into Christ by a lively Faith, and so is made a living branch of the true Vine, shall bring forth fruit, and his fruit shall remain; shall be acted by his Grace here, and reign with him in Glory hereafter: yet since this Union betwixt Christ and the Soul, however indissoluble, is yet mystical and invisible; and can not otherwise be proved than à posteriori, from those Graces of his Spirit that flow from it: and since these Graces, even supposing them to be true and sincere (and there are many counterfeits) are yet but imperfect in this life; and consequently the truth and sincerity of them is not always so manifest, but that a man may be sometimes deceived in his judgement concerning the same: It hence unavoidably follows, what betwixt the one and the other, (the imperfection of the thing, and the difficulty of judging) that the Assurance which is wholly grounded thereupon, and can therefore have no more strength than they can give it, must needs be subject to fears, jealousies and doubtings.  
It is not therefore to be wondered, that a Doctrine thus difficult and obscure should, through the Devil's subtlety, and the deceitfulness of our own hearts, be depraved and abused. The which abuse is twofold, in Thesi, and in Hypothesi. In Thesi, by collecting false Signs and Characters of a state of Grace. In Hypothesi, by a false application of those that are true. The former is usually the fault of our Preachers, the latter of the People.  
The complaint would certainly be just (if the Digression were not too large) should I here occasionally discover, what unsound Casuists, Physicians of no value, some of our late Reforming Divines have showed themselves to be: Much of whose Temporising Divinity, as may easily appear to him that shall take the pains to examine it, was evidently calculated for the Meridian of their own Party. One eminent instance whereof, is the subject now before us: In opposition to which, and to prevent mistakes, I will give you this Conclusion: That cannot be an infallible Mark of true Grace, which may be found in an unregenerate and graceless Person: It being, you know, inconsistent with a Propriety to be attributed to any but its own subject. Hence I infer (which is full and close to our purpose) that to be a constant hearer of Sermons, or to be able by the help of good natural parts to pray extempore, are no such infallible Signs as some Persons have fancied, since according to their own Writers, if they dare believe themselves, they are both of them consistent with an unregenerate state.  
Dost thou therefore hear the Word of God with joy? Dost thou pray frequently, and that with fervour and earnestness? Dost thou avoid grosser Sins with care? Dost thou oppose against common Corruption with zeal? These are indeed thy Duty, and thou art to be commended for them; these are comfortable Signs, but yet no certain and infallible evidences of Grace. For what is there in all this, that an Hypocrite either hath not or might not do: as the instances of Saul, Ahab, Jehu, Herod, with several others do evidently prove?  
But here it may be demanded (and it is a very profitable enquiry) That since the Hypocrite may go thus far in the performance of Religious Duties, how shall I be able to discern, whether my Duties be sincere or hypocritical; such as do proceed from a Principle of true Grace, which God will accept; or else from a Principle of mere nature, which shall certainly be rejected?  
I dare not now engage to give you a clear and satisfactory Resolution to this difficult Question: a distinct methodical explication of so high a Point, is very unsuitable for the Close of a Sermon. But since it falls so naturally in my way, that I cannot fairly avoid it: I shall endeavour to prescribe some short, yet, I hope, sound Direction what to do in this matter.  
When we discourse about holy Duties, there is one thing can never be found in the Hypocrite; and therefore by the Rule of contraries 'tis a good mark of sincerity.  
'Tis the Universality of our Duties and Graces, when we have an equal respect to all God's Commandments.  
Art thou therefore solicitous about thy eternal Estate (as every good Christian ought to be?) Art thou desirous to be instructed, whether thy Duties are performed in sincerity, yea or no? then consider the Universality of them.  
'Tis a Rule amongst Physicians, Universalia salutaria, partialia ex morbo; If Heat and Cold be moderate and constant, equally diffused over all the Body, 'tis a good Sign of health: but if a man be hot in one part, and cold in another; if the palms of his Hands burn, and the soles of his Feet be cold, 'tis a shrewd sign that all is not right, but that some Disease is either bred or in breeding.  
And thus it is in Spirituals.  
Art thou brisk and forward in some Duties, but as cool and careless in others? Dost thou keep a noise and clamour about Preaching and Praying, and in the interim canst allow thyself to live in a constant neglect of the Sacrament of the Lords Supper? Art thou earnest, nay, even boisterous in Prayer, whilst in public, and with the society of others; and yet canst be as dead, as cool and as formal when in private, none being present but God and thine own Soul; none to admire thy zeal, none to take notice of thy eminent improvements? Art thou a mighty stickler for Preaching, a great promoter and encourager of Sermons? Dost thou even breath after a soul-searching, a sin-reproving Ministry? Art thou wondrous forward to hear other men told of their faults; and yet art angry and impatient to be reminded of thine own? Art thou enraged when the right string is touched, when thy sweet beloved Sin is smartly reproved? Canst thou then say or think, that the Preacher might have chose a fit Text, or have handled it more prudently, or the like? One instance more. Doth thy blood even rise when thou hearest another man swear an Oath; and yet canst thou be contented at the same time to lie, equivocate and cheat; to impose upon thy poor innocent Brother, who hath more Charity for thee than to think, that a man who makes such a glorious Profession as thou dost, can so conscientiously cousin him?  
If it be thus, and thus, and thus with thee, look to thyself, thou art an arrant Hypocrite, and, without a serious Repentance, art in a wretched Condition. To Conclude.  
If thou repentest of one Sin, and yet persistest in another: If thou obeyest one Commandment, and yet breakest another: If thou art zealous in one point, and cool in another: If thou hatest one vice, but lovest another; flatter not thyself too much; thou hast reason to suspect all is not well within.  
But on the contrary, if thy Repentance, thy Obedience, thy performance of Duties, thy Zeal, thy hatred of Sin, and other Graces be universal; equally bend upon all Good; equally set against all Evil: it is a good Sign of the truth of Grace, and that thou art no Hypocrite but a Child of God.  
FINIS.