2. There is such a dangerous hardness of heart, where the guilt of one sin makes not the soul watchful against another of another sort. Wherever the heart is tender, upon a surprisal into sin, it will not only watch against the returns thereof or relapses into it, but will be made diligent, heedful, and careful against all other sins whatever. So is it with all that walk humbly under a sense of sin. But when men [are] in such a state [they] are careless, bold, and negligent, so as that if they repeat not the same sin, they are easily hurried into others. Thus was it with Asa. He was “ wroth with the seer” that came unto him with a divine message, and smote him, “and put him in a prison house, for he was in a rage,” 2 Chron. xvi. 10. A man would think that when he was recovered out of this distemper, it might have made him humble and watchful against other sins; but it was not so, for it is added that he “oppressed some of the people at
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the same time.” And he rested not there, but “in his disease he sought not to the Lorp, but to the physicians,” verse 12. Unto persecution he added oppression, and unto that unbelief. Yet, notwithstanding all this, “Asa’s heart was perfect with the Lorp all his days,” 1 Kings xv. 14; that is, he had a prevalent sincerity in him notwithstanding these miscarriages. But he was, doubtless, under the power of great hardness of heart. So is it with others in the like cases, when one sin makes them not careful and watchful against another; as when men have stained themselves with intemperance of life, they may fall into excess of passion with their families and relations, or iito a neglect of duty, or take any other crooked steps in their walk. This argues a great prevalency of sin in the soul, although, as we see in the example of Asa, it is not an infallible evidence of its dominion; yet of that nature it is wherewith divine peace and consolation are inconsistent.
3. When men fall into such unspiritual frames, such deadness and decays, as from which they are not recoverable by the ordinary means of grace, it is a certain evidence of hardness of heart and the prevalency of sin therein. It is so, whether this be the fault of churches or of particular persons. The preaching of the word is the especial divine ordinance for the healing and recovery of backsliders in heart or life. Where this will not effect it in any, but they will go on frowardly in the ways of their own hearts, unless God take some extraordinary course with them, they are on the brink of ruin, and live on sovereign grace alone.
Thus was it with David. After his great sin, there is no doubt but he attended unto all ordinances of divine worship, which are the ordinary means of the preservation and recovery of sinners from their backslidings. Howbeit they.had not this effect upon him. He lived impenitently in his sin, until God was pleased to use extraordinary means, in the especial message of Nathan and the death of his child, for his awakening and recovery.
And thus God will deal sometimes with churches and persons. Where ordinary means for their recovery will not effect it, he will by sovereign grace, and it may be by a concurrence of extraordinary providences, heal, revive, and save them. So he promiseth to do, Isa. lvii. 16-19.
But where this is trusted unto, in the neglect of the ordinary means of healing, seeing there is no direct promise of it, but. it is a case reserved unto absolute sovereignty, the end may be bitterness and sorrow.
And let them take heed who are under this frame; for although God may deliver them, yet it will be by “terrible things,” as Ps. Ixy. 5,—such terrible things as wherein he will “take vengeance of
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their inventions,” Ps. xcix. 8, though he do forgive them. So David affirms of himself, that God in his dealing with him had broken all his bones, Ps. li. 8.
I fear this is the present case of many churches and professors at this day. It is evident that they are fallen under many spiritual decays; neither have the ordinary means of grace, repentance, and humiliation, though backed with various providential warnings, been efficacious to their recovery. It is greatly to be feared that God will use some severe dispensation in terrible things towards them for their awakening, or, which is more dreadful, withdraw his presence from them.
4. Of the same nature it is, and argues no small power of this evil, when men satisfy and please themselves in an unmortified, un- Srutful profession; asevere symptom of the dominion of sin. And there are three things that manifest the consistency of such a profes- sion with hardness of heart, or are fruits of it therein :—
(1.) A neglect of the principal duties of it. Such are mortifica- tion in themselves, and usefulness or fruitfulness towards others. A deficiency and neglect in these things are evident amongst many that profess religion. It doth not appear that in any thing they seriously endeavour the mortification of their lusts, their pride, their passion, their love of the world, their inordinate desires and sensual appetites. They either indulge unto them all, or at least they maintain not a constant conflict against them. And as unto usefulness in the fruits of righteousness, which are to the praise of God by Jesus Christ, or those good works which are the evidence of a living faith, they are openly barren in them. Now, whereas these are the principal dic- tates of that religion which they do profess, their neglect of them, their deficiency in them, proceed from a hardness of heart, over- powering their light and convictions. And what shall long, in such a case, stop sin out of the throne? Self-pleasing and satisfaction in such a profession argues a very dangerous state and habit of mind. Sin may have a full dominion under such a profession.