4. If you have not been converted, regenerated, and sanctified by the Spirit of Jesus Christ, making you spiritual, and causing you to mind the things of the Spirit above the things of the flesh. If this Spirit be not in you, and you walk not after it, but after the flesh; making provision for the flesh, to satisfy its desires, and preferring the pleasing of the flesh before the pleasing of God, it is certain that you are in a state of death. See Matt. xviii. 3; John iii. 3, 5, 6; Heb. xii. 14; Rom. viii. 1, 5-13; xiii. 13, 14; Luke xvi. 19, 25; xii. 20, 21; Heb. xi. 25, 26; 2 Cor. iv. 16-18; v. 7; Rom. viii. 17, 18.
5. If you have any known sin which you do not hate, and had not rather leave it than keep it, and do not pray, and strive, and watch against it, as far as you know and observe it; but rather excuse it, plead for it, desire it, and are loth to part with it, so that your will is habitually more for it than against it, it is a sign of an impenitent, unrenewed heart. 1 John iii. 3-10, 24; Gal. v. 16, 19-25; Rom. vii. 22, 24; viii. 13; Luke xiii. 3, 5; Matt. v. 19, 20; 2 Tim. ii. 19; Psal. v. 5; Luke xiii. 27.
6. If you love not the word, as it is a light discovering your sin and duty, but only as it is a general truth, or as it reproveth others: if you love not the most searching preaching, and would not know how bad you are, and come not to the light, that your deeds may be manifest, it is a sign that you are not children of the light, but of the darkness, John iii. 19-21.
7. If the laws of your Creator and Redeemer be not of greatest power and authority with you, and the will and word of God cannot do more with you, than the word or will of any man; and the threatenings and promises of God be not more prevalent with you, than the threats or promises of any men, it is a sign that you take not God for your God, but in heart are atheists and ungodly men. Luke xix. 27; Matt. vii. 21-23, 26; Dan. iii. 16-18; vi. 5, 10; Jer. xvii. 5, 6; Luke xii. 4; Acts v. 29; Psal. xiv. 1, &c.
8. If you have not, in a deliberate covenant or resolution, devoted and given up yourselves to God as your Father and felicity, to Jesus Christ as your only Saviour, and your Lord and King, and to the Holy Ghost as your Sanctifier, to be made holy by him, desiring that your heart and life should be perfectly conformed to the will of God, and that you might know him, and love him, and enjoy him more; you are void of godliness and true christianity; for this is the very covenant which you make in baptism, which you call your christening. Matt. xxviii. 19, 20; 2 Cor. viii. 5; 1 Cor. vi. 17; John i. 10-12; Gal. iv. 6; Rom. viii. 14, 15.
I have now plainly showed you, and fully proved, from the word of God, by what infallible signs an ungodly man may know that he is ungodly, if he will. May you not know whether it be thus with you, if you are willing to know? May you not know, if you will, whether your desire and design of life be more for this world or that to come? and whether heaven or earth be preferred and sought first? and whether your fleshly prosperity and pleasure, or your souls, be principally cared for and regarded? May you not know, if you will, whether you love or loathe the serious worshippers of God?[28] and whether you had rather be delivered from your sins or keep them? and whether your wills be more against them, or for them? and whether you love a holy life or not? and whether you had rather be perfect in holiness and obedience to God, or be excused from it, and please the flesh? and whether you had rather be such a one as Paul, or as Cæsar? a persecuted saint in poverty and contempt, or a persecuting conqueror or king? May you not know, if you will, whether you love a searching ministry, that telleth you of the worst, and would not deceive you? May you not know, whether you are resolvedly devoted and given up to God, the Father, Son, and Holy Ghost, as your Father and felicity, your Saviour and your Sanctifier; and whether the scope, design, and business of your lives is more for God, or for the flesh, for heaven, or earth; and which it is that bears the sway, and which it is that comes behind, and hath but the leavings of the other, or only so much as it can spare? Certainly these are things so near you, and so remarkable in your hearts, that you may come to the knowledge of them if you will. But if you will not, who can help it?