Burning Heat

If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
~ John 15:6

They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
~ Luke 8:13

Then were there two thieves crucified with him, one on the right hand, and another on the left. And they that passed by reviled him, wagging their heads, And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests mocking him, with the scribes and elders, said, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. The thieves also, which were crucified with him, cast the same in his teeth.
~ Matthew 27:38-44

For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.
~ James 1:11

And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory.
~ Revelation 16:9

It is Irrational to Expect Men will be Constant Therein When a Trial Shall Befall Them, by John Owen. The following contains an excerpt from Chapter Four of his work, “The Nature of Apostasy from the Profession of the Gospel and the Punishment of Apostates Declared, in an Exposition of Hebrews vi. 4–6”.

For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
~ Hebrews 6:4-6

Chapter IV.

Having discovered this first cause of defection from the gospel, we may easily discern what are the only true effectual ways and means of the preservation and continuance of the true religion in any place or among any people where it hath been professed, especially if temptations unto a revolt should abound, and the season be made perilous by advantageous opportunities. Love of the truth, and experience of its power in the hearts of men, will produce this effect, and nothing else (will.) All other means, where these have been wanting, have failed in all places in the world, and will do so again when a time of trial shall come. True religion may be established by law, countenanced by authority, have a prescription of a long profession, or be on other accounts so fixed on the minds of men as that multitudes shall promise the firmest stability in the profession thereof; but there is no security in things of this nature, and we shall quickly see all the hopes that are built upon them vanish into nothing. Convictions or traditions, unto whose power a secret enmity is retained, may make a bluster and noise for a season, but every breath of temptation will carry them away before it. Were it not so with the most of men, had it been possible that so many nations in less than an age should fall into Arianism, after the truth had been so long known and professed among them; or that the body of this nation after a blessed reformation should again relapse into Popery, as in the days of Queen Mary, when many who had professed the gospel east others into flames who continued so to do?

It is greatly complained of that Popery doth increase in this nation; and some express their fears of its farther prevalency, and that perhaps not without cause. And although there are several other ways whereby men may and do apostatize from the truth, yet all those who take any other measure of things besides their own secular interests, with the corrupt affections of their minds, in wrath, envy, and revenge, do look on this as far the most dangerous, as that which will be most compliant with the predominant lusts of the present age, and most comprehensive to receive the community of men. Besides, by what it hath done formerly, it sufficiently instructs what it is likely enough to do again. Wherefore very many industriously attempt its prevention, as that which would prove (if it should prevail) deplorably ruinous unto the nation and their posterity therein. To this end some implore the aid of authority for the enacting of severe laws for the prohibition of it. This, according to the opinion of late ages, some suppose the most effectual means for the preservation of the truth; for if they can but destroy all that are otherwise minded, the rest of mankind will have the face of peace unto them who are advantaged thereby. Some write books in the confutation of the errors of it, and that to very good purpose. But in the meantime, if there be any thing of truth in reports, the work is as effectually progressive as if no opposition had been made unto it; and we may assure ourselves that these and such like means as these, if they are alone, will never keep Popery out of England, if it should ever have an advantage and opportunity for a return, nor prevent the entrance of any other false way in religion.

As for the use and severity of penal laws, I meddle not with it, as that which is to be referred to the wisdom of our governors. But I must needs say, it seems not to be unto the advantage of truth, or, at least, not unto the reputation of them by whom it is professed, that they should no otherwise be able to preserve its station amongst men. Neither can it be honourable unto any religion, that where it pretends unto all the advantages and rights of truth, and (is) in the real possession of all outward emoluments and supportments, yet that it cannot secure itself or maintain its profession without outward force and violence, things so remote from the first introduction and planting of truth in the world. But these things are not of our present consideration. (As) for the confutation of the errors, superstitions, and idolatrous practices of the church of Rome, in books of controversy, it is no doubt a work good, useful, and necessary in its kind; but when all is done, these things reach but a few, nor will many divert from other occasions to the serious consideration of them. Wherefore some other way must be fixed on and engaged in to secure the truth and interest of protestant religion among us; and this is no other but the effectual communication of the knowledge of it unto the minds, and the implantation of the power of it on the hearts of the people. This is that alone which will root out of them that enmity unto evangelical mysteries and spiritual things which betrays the souls of men into apostasy.

Unless men know what they are to value religion for, and what benefit they really receive by its profession, it is irrational to expect that they will be constant therein when a trial shall befall them. If once they come to say, “It is in vain thus to serve God,” or, “What profit is it that we have kept his ordinances?” they will easily admit the yoke of any falsehood or superstition that pretends to gratify them with greater advantages. And at one time or other it will be no otherwise with them with whom this enmity is predominant.

But, on the other side, when God by the gospel “shines in the hearts of men, to give them the light of the knowledge of his glory in the face of Jesus Christ;” when they find their consciences set free thereby from the intolerable yokes of superstition and tradition; and that by the word of truth which they do profess they are begotten anew unto the hope of eternal life, their inward man being renewed and their lives reformed thereby; that their expectation of a blessed immortality is well founded on it and safely resolved into it, — they will, through the effectual supplies of the Spirit of Christ, abide constant in the profession of it, whatever may befall them.

On these terms, on these experienced evidences of truth and goodness, was the gospel first entertained among men, and the reformation of religion first introduced into this nation; for although sundry other things concurred unto its reception and establishment, yet if the minds of multitudes had not received an experience of its power and efficacy unto the ends mentioned, it would never have been of any permanency among us. The mere outward form of true religion is not able to contend with that appearance which error and superstition will represent unto the minds of men, as knowing how much they stand in need thereof.

These things I know are by some despised. They suppose they have surer ways and better expedients for the preservation of the profession of the gospel amongst us than its own power and efficacy. What those ways are we need not conjecture, seeing themselves declare them continually; but they shall not be here spoken unto. But it is to be feared that they may be filled with the fruit of their own imaginations when those things shall fail them wherein they have placed their confidence. Wherefore, if there be a neglect about these things in the ministry and others whose duty it is to promote them, the issue will be sad, it may be beyond what is feared: for if the body of the people be suffered to live without any evidence of an acquaintance with the power of that truth which they do profess, or any demonstrative fruits of it in a holy conversation, we may cry out, “Popery, Popery,” as long as we please; but when temptations, opportunities, and interests do concur, their profession will fall from them as dry leaves from a tree when they are moved with the wind. The apostle tells us that those who “went out from them were not of them, for if they had been of them they would have continued with them,” 1 John ii. 19. They were among them by the profession of the truth, or they could not have gone out from them; — but they were “not of them” in the participation of the power of the truth, and “communion thereby with the Father and the Son;” for if they had, “they would have continued with them,” — that is, steadfast in their profession.

This is that which ought to be fixed on the minds of all persons concerned, of all that are zealous for the truth of the protestant religion, or are obliged, what lies in them, to provide for its preservation. When things are come unto the appointed season, when they are issuing in that period which they have a natural tendency unto, all other expedients and devices will be of none effect. A diligent communication unto the body of the people, through the dispensation of the word, or preaching of it, of the power of the truth they profess in all its blessed effects, — whereon they will have an experience and witness within themselves of the reasons why they ought to abide constantly in its profession, — will alone secure the continuance of the gospel in succeeding generations. All other means will be ineffectual unto that end; and so far as without this they are or may be effectual, it will be of no advantage unto the souls of men.

That there is a danger at all times of a defection among professed Christians from the truth hath been before evinced. That this danger at present hath many especial circumstances rendering it dangerous in a peculiar manner is in like manner acknowledged by all such as call these things into serious consideration. And it will not, I presume, be denied but that every man, according as he is called and warranted by especial duty, is obliged to his utmost endeavours for the prevention of a revolt from the truth. The whole inquiry is, What is the best way, means, or expedient, to be plied unto this end? And this, I say, is only by the diligent ministerial dispensation of the word, with such an exemplary zeal and holiness in them by whom it is dispensed, and all other things requisite unto the discharge of that work, as may reconcile the hearts of the people unto evangelical truths, beget in them a delight in obedience, and implant the power of the word in their whole souls. Want hereof was that which lost the gospel in former ages, and will do so wherever it is, in this or those which are to come. And I shall not, in my own thoughts, blamably digress from my present subject, if I confirm this opinion with some few obvious considerations; for, —

1. It is the way, the only way, which God hath ordained, and which he blesseth to this end and purpose. None will pretend, as I suppose, that God hath appointed any other way to bring men unto the profession of the truth but by the preaching and dispensation of the word alone. When they are wrought upon or convinced thereby, so as to give up themselves unto the profession of it, it will be hard to find an ordinance of God of another kind for their preservation therein. When the apostle took his last farewell of them who were converted by his ministry at Ephesus, he “commended them to the word of God’s grace, which,” as he judged, “was able to build them up, and to give them an inheritance among all them which are sanctified,” Acts xx. 32.

A man would think it were a more difficult work to convert men from Judaism or Paganism, or any false religion, unto the profession of the gospel, than to retain them in that profession when they are initiated thereinto: for in that first work there are all sorts of prejudices and difficulties to be conflicted withal, and not the least advantage from any acknowledged principles of truth; but as to the preservation of men in the profession of truth which they have received and owned, the work on many accounts seems to be more expedite and easy. If, therefore, the dispensation of the word, as it is God’s ordinance unto that end, hath been a sufficient and effectual means for the former, what reason can be assigned that it should not be so for the latter also, without farther force or violence?

It will be said that the first preachers of the gospel were furnished with extraordinary gifts, whereby their ministry was rendered effectual unto the first conversion of the nations; but whereas now those gifts do cease, the efficacy of the ministry doth so also, and therefore stands in need of such outward assistance as the former did not. I say, for my part, I wish it all the assistance which those unto whom it is committed can desire, so that no force be offered to the consciences or persons of other men. But why shall we not think that the ordinary gifts of the ministry are as sufficient for the ordinary work of it as the extraordinary were for that which was extraordinary? To speak the truth, the difference lieth in persons in the discharge of their duty, and not in the things, gifts, or duties themselves. Were all those who are called, or profess themselves to be called, unto the preservation of the truth of the gospel in the work of the ministry, as conscientiously diligent in the discharge of their duty, as well fitted, according to the rules of the gospel, with those ordinary spiritual gifts which are necessary unto their work and calling, did as fully represent the design and nature of their message unto men in a holy conversation, as those first appointed unto the conversion of the nations were and did, according to their larger measures of grace and gifts, the work would have a proportionate success in their hands unto what it had in the beginning. But whilst those unto whom this charge is committed do neglect the use of this means, which is the ordinance of God unto this purpose, that the truths of the gospel be preserved amongst men; whilst either they judge that the principal end of their office is to capacitate them for secular advantages, and to give them outward rest therein, with the enjoyment of those things which unto the most in this world seem desirable; and therewithal think meet to betake themselves unto other expedients for the preservation of the truth, which God hath not appointed nor sanctified to that end, — it is no wonder if faith and truth fail from amongst men.

The apostle Paul foresaw that a time would come wherein some men would “not endure sound doctrine, but after their own lusts would heap to themselves teachers, having itching ears,” who should “turn them away from the truth, and turn them unto fables,” 2 Tim. iv. 3, 4; and we may see what course he prescribeth for the prevention of this evil, that it might not proceed unto a general apostasy. It must also be observed that the advice he gives in this case, though originally directed unto one individual person, who was immediately concerned, yet it lies in charge on all that are or shall be called unto the rule of or ministry in the church. This course he proposeth, verses 1, 2, 5, of that chapter: “I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. Watch in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.” This is that course and way which he prescribeth for the preservation of the truth against the corruptions of men’s minds and the craft of seducers; and the charge of this duty he giveth with so great a solemnity, and urgeth with so many motives emphatically expressed, as manifest of how great moment he conceived it to be.

Perhaps this way of the preservation of the truth and the salvation of the souls of men, by continual labouring in the word and doctrine, with an undergoing of all those difficulties which attend it, is not esteemed so advisable as formerly; for what good would men’s lives or preferments do unto them if they should be obliged thus to labour in this sweaty kind of preaching? But if it be so, they must at one time or another be contented to part with the truth and all the advantages they have by the profession of it; for let men turn themselves which way they please, let them traverse their methods and multiply their counsels, to secure religion according to their apprehension, however they may hereby chain their idols, as the heathens did their gods of old to prevent their departure from them, and fix a profession of lies, the truth of the gospel, as unto any useful end of it, will be no otherwise preserved in a nation, church, or people, but by this means of God’s appointment.

2. This is such a way and expedient for the preservation of the truth and the profession of the gospel as none can have the impudence to complain of or except against. There is in all places, among all sorts of persons, a pretence of zeal for the retaining of what they conceive to be the truth or right in religion. But the ways which, for the most part, they have chosen unto that purpose have been full of scandal unto Christian religion; so far from being rational means of preserving men in it as that they are effectual to deter them from it. Such is that outward force which hath been now tried in this nation, as elsewhere by all sorts of persons; and wise men may easily observe what it is arrived unto. In the meantime, it is openly evident that, let the end aimed at be never so good, the means used for the attaining of it are accompanied with much evil. What peace or satisfaction they have in themselves who are the prosecutors of this way I know not. It is above my understanding to apprehend that the minds of any Christians can be thoroughly at ease, rejoicing in God through Jesus Christ, whilst they cause others to be terrified, pursued, ruined, and destroyed, merely for that which is their faith and hope in Christ Jesus. But I know not the principles of the minds of other men, the make or constitution of their consciences, nor the rules of their walking before God, much less their prevailing prejudices and interests, that influence them beyond all evidence of reason to the contrary; and therefore they may have a satisfactory peace in this way, though I understand not how. On the other side, those who are practised upon and forced to suffer in this course of proceeding are filled with alienation from them and their profession by whom they suffer. Hence it is known what mutual animosities, hatreds, contentions, severe reflections, and dreadful scandals, this way is attended withal. We see at this day what clamours and contests are raised about it, what pleas are managed against such procedures, how uncouth it is unto human nature to suffer all extremities for that which men are fully persuaded they deserve well in of mankind; nor can any man give assurance but that, at one time or other, the wheat shall be plucked up instead of tares.

But as to the way now proposed, of preserving the truth by the diligent, effectual dispensation of the word of the gospel unto the generality of the people, who can pretend a provocation by it or take offence at it? No mortal man will be prejudiced by it in any thing that he dares own a concernment in. The devil, indeed, will be enraged at it, not only as that which is designed unto the ruin of his interest and kingdom in the issue, but as that wherein he hath no share, nor can interpose his endeavours; for he is a spirit as restless and active as he is malicious, and loves not to be excluded out of any business that is on foot in the world. Wherefore, although he equally hates the truth in the management of all men, yet in the way of preserving of it before mentioned he can and doth so apparently immix himself and his effectual workings that he is very well satisfied with it; for what he may possibly lose on the one hand in point of truth, he gains ten times more on the other in the loss of love, peace, holiness, with all the fruits of goodness, meekness, and benignity, which ought to be among men. And let him have but his hand effectually in the promotion of this loss, and have the contrary fruits to feed upon, he is little concerned with the profession of truth in this or that way of worship amongst men. Be it, therefore, that he is or will be enraged at this way of preserving the truth, we know that the kingdom of Christ will be no otherwise maintained in the world but by a conquest of his rage; and for those who manage the same design with him, their wrath and envy, which they dare not manifest, will but torment and consume themselves.