A treatise of the dominion of sin and grace wherein sin's reign is discovered, in whom it is, and in whom it is not : how the law supports it, how grace delivers from it, by setting up its dominion the heart / by John Owen ...

CHAP. IV.

Hardness of Heart spoken to, as an eminent sign of Sin's Dominion, and is shewed, that it ought to be considered as total or partial.

HARDNESS of Heart, is either Total and Absolute; or, Partial and Comparative only.

TOTAL Hardness, is either Natural and Universal; or, Judiciary in some par∣ticular Individuals.

NATURAL Hardness, is the Blind∣ness 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. ij. 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 enquire about.

JUDICIARY Hardness, is either immediately from God; or, it is by the Devil, through his Permission.

IN the first way, God is said frequent∣ly to harden the Hearts of Men in their Sins, and unto their Ruine, as he did with Pharaoh; and he doth it in general Two ways, (1.) By with-holding from them those supplies of Light, Wisdom and Un∣derstanding, without which they cannot understand their Condition, see their Dan∣ger, nor avoid their Ruine. (2.) By with-holding 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 concerning this divine Indu∣ration, 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 habitually 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 hardned is remediless, and their Wounds uncurable.

WHERE any are thus hardned, there is no Question about the Dominion of Sin. Such an Heart is its Throne, its proper Seat next to Hell.

THERE is a Judiciary Hardness, which Sathan, 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 an Hardness of Heart, that is indeed but partial and comparative, whatever appearance it may make of that which is total and absolute, where the En∣quiry ariseth, whether it be an Evidence of the Dominion of Sin or no.

THERE is an Hardness of Heart, which is known and lamented in them in whom it is. Hereof the Church com∣plains, Isa. lxiij. 17. O Lord, why hast thou hardened our Heart from thy Fear? or suf∣fered it so to be; not healing, not recover∣ing our Hardness. And there are sundry things which concurr in this kind of Hard∣ness of Heart. As,

1. WANT of readiness to receive di∣vine 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 Josia, that his Heart was tender, and he humbled himself before the Lord, when he heard his Word, 2 Kings xxij. 18, 19. This may be wanting in some in a great mea∣sure, and they may be sensible of it. They may find in themselves a great unreadiness to comply with divine Warnings, Re∣proofs, Calls. They are not affected with the Word preached, but sometimes com∣plain that they sit under it like Stocks and Stones. They have not an experience of its Power, and are cast into the mould of it. Hereon they apprehend that their Hearts are hardned from the fear of God, as the Church complains. There is indeed no better frame of Heart to be attained in this Life, then 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 tender to receive the Com∣munications of the Word in all their Vari∣ety, whether for Reproof, Instruction or Consolation; and the want hereof, is a culpable Hardness of Heart.

2. THERE belongs unto it an Affected∣ness with the guilt of Sin, as unto the

sorrow and Repentance that it doth re∣quire. There is none in whom there is any spark of saving Grace, but hath a gracious sorrow for Sin, in some degree or other; but there is a Proportion required between Sin and Sorrow. Great Sins require great Sorrows; as Peter on his great sin, wept bitterly. And all, especial Aggravations of Sin, require an especial sense of them. This the Soul finds not in it self. It bears the Thoughts of Sin, and the Rebukes of Conscience, without any great concussion or remorse. It can pass over the charge of sin, without relenting, mourning, dissol∣ving in Sighs and Tears; and it cannot but say sometimes thereon, that its heart is like the Adamant or the Flint in the Rock; this makes many fear, that they are under the Dominion of Sin; and they fear it the more, because that fear doth not affect and humble them as it ought. And it must be granted, that all unaffectedness with sin, all want of Humiliation and god∣ly Sorrow upon it, is from an undue hard∣ness of Heart. And they, who are not af∣fected with it, have great reason to be jea∣lous over themselves, as even unto their spiritual State and Condition.

3. OF the same kind in its measure, is unaffectedness with the Sins of others, a∣mong whom we live, or in whom we are concerned. To mourn for the sins of o∣thers, is a duty highly approved of God; Ezek. ix. It argues the effectual working of many Graces, as Zeal for the Glory of God, Compassion for the Souls of Men, Love to the Glory and Interest of Christ in the World. The want hereof is from hardness of Heart, and it is that which abounds among us. Some find not them∣selves at all concerned herein, some make pretences why they need not so be, or, that it is not their Duty; what is it unto them how wicked the World is, it shall answer for its own Sins. Nor are they moved when it comes nearer them. If their Children come to Losses, Ruine, Poverty, then they are affected indeed. But so long as they flourish in the World, be they Apostates from Profession, be they Enemies to Christ, do they avowedly be∣long unto the World, and walk in the ways of it; they are not much concerned, especi∣ally if they are not scandalously Profligate. But this also is from Hardness of Heart, which will be bewail'd, where Grace is vigilant and active.

4. WANT of a due sense of Indica∣tions of divine displeasure, is another In∣stance of this Hardness of Heart. God doth oft-times give signs and tokens hereof; whether as unto the publick State of the Church in the World, or, as unto our own Persons, in Afflictions and Chastisements. In the seasons hereof, he expects that our Hearts should be soft and tender, ready to receive Impressions of his Anger, and pliable therein unto his Mind and Will. There are none whom at such a time he doth more abhorr, than those who are stout-hearted, little regarding him or the Ope∣ration of his Hands. This in some mea∣sure may be in Believers; and they may be sensible of it, to their Sorrow and Hu∣milition.

THESE things, and many more of the like nature, proceed from Hardness of Heart, or the remainder of our hardness by nature, and are great promoters of the Interest of Sin in us. But where any Per∣sons are sensible of this Frame, where they are humbled for it, where they mourn un∣der and cry out for its removal, it is so far from being an Evidence of the Domi∣nion of Sin over them, in whom it is, that it is an eminent sign of the contrary;

namely, that the ruling Power of Sin is certainly broken and destroyed in the Soul.

BUT there are other Instances of Hardness of Heart, which have much more difficulty in them, and which are hardly reconcilable unto the Rule of Grace. I shall mention some of them.

1. SECURITY and senseless under the guilt of great actual Sins. I do not say this is or can at any time be absolute in any Believer. But such it may be, as whereon men may go on at their old Pace of Duties and Profession, though without any pecu∣liar Humiliation, albeit they are under the provoking guilt of some known sin, with its Aggravations. It will recurr upon their Minds and Conscience, (unless it be sear∣ed) will treat with them about it. But they pass it over, as that which they had rather forget, and wear out of their minds, then bring things unto their proper Issue by particular Repentance. So it seems to have been with David after his Sin with Bathsheba. I doubt not but that before the message of God to him by Nathan, he had unpleasing Thoughts of what he had done. But there is not the least Footsteps in the Story, or any of his Prayers, that he laid it seriously to heart, and was humbled for

it before. This was a great Hardness of Heart, and we know how difficult his Re∣covery from it was. He was saved but as through Fire. And where it is so with any one, that hath been overtaken with any great Sin, as Drunkenness or other Folly, that he strives to wear it out, to pass it over, to forget it, or give himself Counte∣nance from any reasoning or consideration against the especial sense of it, and humilia∣tion for it; he can, during that State and Frame, have no solid Evidence, that Sin hath not the Dominion in him. And let such Sinners be warned, who have so passed over former Sins, until they have utterly lost all sense of them, or are under such a Frame at present; that they recal things to another Account, and suffer no such Sin to pass without a peculiar Humiliation, or whatever be the final Issue of things with them, they can have no solid ground of spi∣ritual Peace in this World.

2. THERE is such a dangerous Hard∣ness of Heart, where the guilt of one Sin makes not the Soul watchful against ano∣ther of another sort. Where-ever the Heart is tender, upon a surprizal into Sin, it will not only watch against the returns thereof, or relapses into it, but will be made dili∣gent,

heedful and careful against all other Sins whatever. So is it with all that walk humbly under a sense of sin. But when Men in such a state 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 Prophet that came un∣to him with a divine Message, and smote him, and cast him in Prison, 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 the same time; and he rested not there, but in his Disease he sought not to the Lord, but unto Physicians; unto Persecution he added Oppression, and unto that Unbelief. v. 12. yet notwithstanding all this, the Heart of Asa was perfect with the Lord all his days, 1 Kings xv. 14. that is, he had a prevalent Sincerity in him notwithstand∣ing these Miscarriages. But he was doubt∣less under the Power of great Hardness of Heart. So is it with others in the like Cases, when one sin makes them not care∣ful and watchful against another. As

when men have stained themselves with Intemperance of Life, they may fall into Excess of Passion in their Families and Re∣lations; or into 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 Exam∣ple 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 unspi∣ritual Frames, such deadness and decays, as from which they are not recoverable by the ordinary means of Grace; it is a cer∣tain Evidence of Hardness of Heart, and the Prevalency of Sin therein. It is so, whe∣ther this be the fault of Churches or of perti∣cular 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 Ruine, and live on sove∣reign Grace alone.

THUS was it with David. After his great Sin, there is no doubt but he at∣tended

unto all Ordinances of divine Wor∣ship, 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 impenitent∣ly in his Sin, until God was pleased to use extraordinary means in the especial Mes∣sage of Nathan, and the Death of his Child, for his awakening and recovery.

AND thus God will deal sometimes with Churches and Persons. Where ordi∣nary means for their recovery will not effect it, he will by sovereign Grace, and it may be by a concurrence of Extraordi∣nary Providence, heal, revive and save them. So he promiseth to do, Isa. lvij. 16, 17, 18, 19.

BUT where this is trusted unto, in the neglect of the ordinary means of heal∣ing, seeing there is no direct Promise of it, but it is a Case reserved unto absolute soveraignty, the End may be bitterness and sorrow.

AND let them take heed who are un∣der this Frame: For although God may deliver them, yet it will be by terrible things; as Psal. lxv. 5. Such terrible things as wherein he will take Vengeance of their Inventions, Psal. xcix. 8. though he do for∣give

them: So David affirms of himself, that God in his dealing with him, had broken all his Bones, Psal. 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 ordi∣nary means of Grace, Repentance and Hu∣miliation, though backed with various providential Warnings, been efficacious to their recovery. It is greatly to be fear∣ed that God will use some severe Dispensa∣tion in terrible things towards them for their awakning; or, which is more dread∣ful, withdraw his Presence from them.

4. OF the same Nature it is, and ar∣gues no small Power of this Evil, when men satisfie and please themselves in an unmortified, unfruitful Profession; a se∣vere Symptom of the Dominion of Sin. And there are Three things that manifest the consistency of such a Profession, with Hardness of Heart; or, are fruits of it therein.

1. A neglect of the principal duties of it. Such are mortification in themselves, and usefulness or fruitfulness towards others. A Deficiency and Neglect in these things, are evident amongst many that pro∣fess

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 Appe∣tites. They either indulge unto them all, or, at least, they maintain not a constant Conflict against them. And, as unto use∣fulness 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 Dictates of that Re∣ligion which they do profess, their neglect of them, their deficiency in them proceeds from an Hardness of Heart, over-powering their Light and Convictions. And what shall long, in such a Case, stop Sins 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.

2. THE admission of an habitual For∣mality into the performance of religious Duties, is of the same nature. In some the Power of Sin (as we observed before) pre∣vails unto the Neglect and Omission of such Duties. Others continue the Observation,

but are so formal and lifeless in them, so careless, as unto the exerting or exercise of Grace in them, as gives an uncontroul∣able Evidence of the Power of Sin, and a spiritual senselesness of Heart. There is nothing that the Scripture doth more fre∣quently and severely condemn, nor give as a Character of Hypocrites, than a di∣ligent Attendance unto a multiplication of Duties, whilst the Heart is not spiritually engaged in them. For this cause the Lord Christ threatned the utter Rejection of the Luke-warm Church of Laodicea. And God pronounceth a most severe Sentence against all that are guilty of it, Isa. xxix. 13, 14. Yet thus it may be with many, and that thus it hath been with them, many do manifest by their open Apostacy, which is the com∣mon Event of this Frame and Course long continued in; for some in the daily per∣formance of religious Duties for a season, do exercise and preserve their Gifts, but there being no exercise of Grace in them, after a while those Gifts also do wither and decay. They are under the Power of the Evil whereof we treat, namely, an hard and senseless Heart, that can ap∣prove of themselves in such a lifeless, heartless Profession of Religion and perfor∣mance of the Duties thereof.

3. WHEN Men grow senseless under the Dispensation of the Word, and do not at all profit by it. The general Ends for preaching the Word unto Believers are (1.) The encrease of spiritual Light, Know∣ledge and Understanding in them. (2.) The growth of Grace enabling to Obedi∣ence. (3.) Holy Excitation of Grace by Impressions of its Power in the Commu∣nication of the Mind, Will, Love and Grace of God unto our Souls, which is at∣tended with (4.) An Impression on the Af∣fections, renewing and making them more holy and heavenly continually; with (5.) Direction and Administration of spiritual strength against Temptations and Corru∣ptions; and (6.) Fruitfulness in the Works and Duties of Obedience.

WHERE Men can abide under the Dispensation of the Word, without any of these effects on their Minds, Consciences or Lives; they are greatly hardened by the deceitfulness of Sin; as Heb. iij. 12, 13. this Case is stated. Now whether this be,

1. FROM that carelesness and secu∣rity which is grown on all sorts of Persons, against which God doth justly express his Indignation, by with-holding the Power

and Efficacy of his Word, in its Admini∣stration from them: Or,

2. FROM an encrease of an unsancti∣fied Light and Gifts, which fill men with high thoughts of themselves, and keep them off from that humble Frame which a∣lone is teachable: Or,

3. FROM a loss of all due Reverence unto the Ministry, as God's Ordinance for all the ends of the Word, with a secret Fortification of Conscience by Prejudices against its Power, from the Suggestions of Sathan: Or,

4. FROM the love of Sin, which the Heart would shelter and secure from the Efficacy of the Word; or from what other cause soever it be, it proceeds from a dan∣gerous hardness of Heart, from the Power of Sin.

WHERE this is the state of the Minds of Men, where this hardness is thus preva∣lent in them, I do not, no Man can give them assurance that Sin hath not the Do∣minion in them. But because all these things are capable of various degrees, it may not be concluded absolutely from any or all of them in any degree, that so it is. But this we may safely conclude, (1.) That it is impossible for any Man in whom this

evil Frame is found in any degree, and not sincerely endeavoured against, to keep any true solid Peace with God, or in his own Soul; What seems to be so in him is but a ruinous Security. (2.) That this is the high road unto final Obduration and Impenitency; and therefore, (3.) it is the present Duty of those who have any care of their Souls, to shake themselves out of this Dust, and not to give themselves any rest, until they are entered into the Paths of Recovery. The Calls of God for a Re∣turn unto such Backsliders in Heart are multiplied, the Reasons for it and Motives unto it are innumerable; this ought never to depart from their minds, that without it they shall eternally Perish, and know not how soon they may be overtaken with that Destruction.

THUS far have we proceeded in the enquiry, Whether Sin hath the Dominion in us or no? There are on the other side many Evidences of the Rule of Grace, sufficient to discard the Pleas and Pretences of Sin unto the Throne: But the consi∣deration of them is not my present De∣sign; I have only examined the Pleas of Sin, which render the Enquiry difficult and the Case dubious. And they arise

all from the actings of Sin in us, as it fights against the Soul, which is its proper and constant work, 1 Pet. ij. 11, 12. It doth so against the design of the Law, which is to live to God; against the Or∣der and Peace of it, which it disturbs; and against its eternal Blessedness, which it would deprive it of. The Examination of the Pretences insisted on, may be of some use to them that are sincere.

BUT on the other hand, there are un∣controulable Evidences of the Dominion of Sin in Men, some whereof I shall men∣tion, and only mention, because they need neither Proof nor Illustration.

(1.) IT is so where Sin hath possessed the Will. And it hath possessed the Will, when there are no restraints from sinning taken from its Nature but its Consequents only. (2.) When Men proclaim their Sins, and hide them not; when they boast in in them, and of them, as it is with multi∣tudes; or, (3.) approve of themselves in any known Sin, without renewed Repen∣tance; as Drunkenness, Uncleanness, Swearing and the like: Or, (4.) Live in the Neglect of religious Duties in their Clossets and Families; whence all their publick Attendance unto them is but Hypo∣crisy:

Or, (5.) Have an Enmity to true Holiness, and the Power of Godliness: Or, (6.) Are visible Apostates from Pro∣fession, especially if they add, as is usual, Persecution to their Apostacy: Or, (7.) Are ignorant of the sanctifying Principles of the Gospel and Christian Religion: Or, (8.) Are Dispisers of the means of Con∣version: Or, (9.) Live in security under open providential Warnings and Calls to Repentance: Or, (10.) Are Enemies in their Minds unto the true Interest of Christ in the World. Where these things and the like are found, there is no Question what it is that hath Dominion, and bears Rule in the Minds of Men. This all Men may easily know, as the Apostle declares, Rom. vi. 16.