4, A reserve for any one known sin, against the light and effi- cacy of convictions, is an argument of the dominion of sin. So was it in the case of Naaman. He would do all other things, but put in an exception for that whereon his honour and profit did depend. Where there is sincerity in conviction, it extends itself unto all sins ; for it is of sin as sin, and so of every known sin equally, that hath the nature of sin in it. And to be true to convictions is the life of sincerity. If men can make a choice of what they will except and reserve, notwithstanding their being convinced of its evil, it is from the ruling power of sin. Pleas in the mind in the behalf of any sin, that is, for a continuance in it, prevalent thereunto, ruin all sin- cerity. It may be the pretence is that it is but a little one, of no great moment, and that which shall be compensated with other duties of obedience; or it shall be retained only until a fitter season for its relinquishment; or men may be blinded after conviction to dispute again whether what they would abide in be sinful or no, as is the case frequently with respect unto covetousness, pride, and con- formity to the world. It is a dreadful effect of the ruling power of sin. Whatever impeacheth the universality of obedience in one thing overthrows its sincerity in all things.
5. Hardness of heart, so frequently mentioned and complained of
534 OF THE DOMINION OF SIN AND GRACE.
in the Scripture, is another evidence of the dominion of sin. But because there are various degrees also hereof, they must be consi- dered, that we may judge aright what of it is an evidence of that dominion, and what may be consistent with the rule of grace; for it is that mysterious evil whereof the best men do most complain, and whereof the worst have no sense at all.
CHAPTER IV.
Hardness of heart spoken to as an eminent sign of sin’s dominion; and it is shown that it ought to be considered as total or partial.
Harpvess of heart is either total and absolute, or partial and comparative only.
Total hardness is either natural and universal, or judiciary in some particular individuals.
Natural hardness is the blindness or obstinacy of the heart in sin by nature, which is not to be cured by the use or application of any outward means: “ Hardness and impenitent heart,” Rom. ii. 5. This is that heart of stone which God promises in the covenant to take away by the efficacy of his almighty grace, Ezek. xxxvi, 26, Where this hardness abides uncured, unremoved, there sin is abso- lutely in the throne. This, therefore, we do not inquire about.
Judiciary hardness is either immediately from God, or it is by the devil through his permission.
In the first way, God is frequently said to harden the hearts of men in their sins and unto their ruin; as he did with Pharaoh, Exod. iv. 21. And he doth it in general two ways:—l. By withholding from them those supplies of light, wisdom, and understanding, with- out which they cannot understand their condition, see their danger, or avoid their ruin. 2. By withholding the efficacy of the means which they enjoy for their conviction and repentance, yea, and giving them an efficacy unto their obduration, Isa. vi. 9,10. And concern- ing this divine induration we may observe,—
1. That it is the severest of divine punishments in this world. 2. That therefore it is not executed but towards those that are habi- tually wicked, and so do of choice harden themselves in their sins, Rom. i. 26, 28. 3. For the most part it respects some especial times and seasons, wherein are the turning-points for eternity. 4. That the condition of those so hardened is remediless, and their wounds incurable.
Where any are thus hardened, there is no question about the
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dominion of sin. Such a heart is its throne, its proper seat, next to hell.
Secondly, There is a judiciary hardness which Satan, through God’s permission, brings on men, 2 Cor. iv. 4; and there are many ways whereby he doth effect it, not here to be insisted on.
But there is a hardness of heart that is indeed but partial and comparative, whatever appearance it may make of that which is total . and absolute; whence the inquiry ariseth whether it be an evidence of the dominion of sin or no.
There is a hardness of heart which is known and lamented by them in whom it is. Hereof the church complains, Isa. ]xiu. 17, “© Lorp, why hast thou hardened our heart from thy fear?” or, “ suffered it so to be, not healing, not recovering our hardness.” And there are sundry things which concur in this kind of hardness of heart; as,—
1. Want of readiness to receive divine impressions from the word of God. When the heart is soft and tender, it is also humble and contrite, and ready to tremble at the word of God. So it is said of Josiah that “his heart was tender,’ and “he humbled himself before the Lorp,” when he heard his word, 2 Kings xxii. 18,19. This may be wanting in some in a great measure, and they may be sensible of it. They may find in themselves a great unreadiness to comply with divine warnings, reproofs, calls. They are not affected with the word preached, but sometimes complain that they sit under it like stocks and stones. They have not an experience of its power, and are not cast into the mould of it. Hereon they apprehend that their hearts are hardened from the fear of God, as the church com- plains. There is, indeed, no better frame of heart to be attained in this life than that whereby it is to the word as the wax to the seal, fit and ready to receive impressions from it,—a frame that is ten- der to receive the communications of the word in all their variety, whether for reproof, instruction, or consolation; and the want hereof is a culpable hardness of heart.