Asahel Nettleton: Election Illustrated from the Parable of the Great Supper

About the Author

Asahel Nettleton (1783-1844) might well be called "the greatest evangelist you've never heard of," though in his day he was greatly used of God in New England in the revivals known as the Second Great Awakening. Following a period as a young man, of which he writes, "I tried to repent, but could not feel the least sorrow for my innumerable sins," he experienced a dramatic conversion that one biographer has described as, "not the result of any effort of his own, but of the sovereign and distinguishing will of God." Grounded in the truths of Scripture and reinforced by the reality of his own conversion experience, for his entire life and ministry he remained committed to the truths of the doctrines of grace, and a confidence in the power of God alone to bring about conviction and conversion. As the man-centered beliefs and "New Methods" (mostly emotional manipulation) employed by Charles Finney and others under his influence, became increasingly popular because of their seemingly dramatic results (though many of the "converts" later proved to be not genuine), Nettleton was one who stood against them; however, he was unable to stop the tide, and much of American evangelism would be led astray. Nettleton's ministry resulted in the conversion of an estimated 20,000 souls, a remarkable percentage of whom were still walking with Christ many years later. He was tireless worker until he contracted a serious illness in 1822 that would hinder him for the last 20 years of his life. On his deathbed in 1844, he gave his friends his dying counsel: "While ye have the light, walk in the light."

Divine Election Illustrated
from the Parable of the Great Supper

From a Sermon by
by evangelist Asahel Nettleton (1783-1844)

‘And they all with one consent began to make excuse.’ (Luke 14:18)

Much as unrenewed men may differ in other subjects, there is one thing in which they are all agreed. When invited to come to Christ, they all with one consent begin to make excuse. They do not say, in plain terms, that they will not come. But they plead some reason to justify themselves in refusing to come.

That we may view this matter in a clear point of light, let us look at the parable of which the text is a part: ‘A certain man made a great supper, and bade many: and sent his servant at supper-time, to say to them that were bidden, Come, for all things are now ready.’

The servant, faithful to his orders, delivered his message to one, who said to the servant: “I have bought a piece of ground, and must needs go and see it. You know it is our duty to take care of our worldly interests. This I am bound to do; and this, I trust, is a sufficient reason for declining the invitation. I pray thee have me excused.”

The servant goes to another, and receives a similar answer: “I have bought five yoke of oxen, and I go to prove them. I pray thee have me excused.” He goes to a third, who pleads a different excuse: “I have married a wife; and therefore I cannot come.”

At length the servant begins to expostulate with them. He speaks of the expensive entertainment which his master has made. He tells them that there is sufficient for all who will come, and that everything is prepared in the best possible manner. “All things are now ready. My master is generous: the invitation is free. Whosoever will, may come and take without money and without price.” Thus he attempts to allure them.

Finding no success, he tries a different method. He attempts to alarm their fears by pointing them to the consequences of a refusal. He informs them that his master will be displeased, and that fearful consequences will follow. This also proves ineffectual. Perceiving that no considerations which he can present to their minds have any influence to persuade them, the servant at length speaks in plain terms: “You are all so opposed to my master that not one of you will ever come, unless my master comes and brings you.”

On hearing this, one of the persons invited becomes angry, and begins to dispute with the servant. “Did you not tell us,” says he, “that we are freely invited, and that whosoever will may come?”

“I did,” replies the servant, “and so it is. You are all freely invited. Nay, you are commanded to come, and threatened with a fearful punishment if you do not come. But since my master has made such large provision, he is determined that it shall not be lost. And as all my arguments prove ineffectual, and I cannot persuade one of you to come, he has determined to exert his own power on a certain number, and make them willing.”

“Then your master is partial, and does not give us all an equal opportunity to come to the feast,” one said.

The servant replies, “You just now acknowledged that all were freely invited, and that whosoever will may come. Have you any reason to find fault because you are left to your own choice? Will you find fault even if my master has not determined to make you willing to come?”

The other replies: “I do not believe your master has determined to make any willing. I believe that they are all left to their own choice.”

“Why then,” replies the servant, “do you not come? If no special power is necessary to make you willing, why do you stand making excuses? Why do you not come now? I tell you again, you are so opposed, that you never will come, unless my master exerts his power to make you willing. And there is but one way for you to prove my declaration false, and that is to come! Now, contradict what I say by coming of your own accord. I call upon you to do it; and again I repeat the assertion, that you never will do it unless my master makes you willing.”

But instead of coming to the feast, he stands disputing with the servant: “How discouragingly you talk. You tell us that if your master has not determined to make us willing, we never would be willing. Is not this a discouraging doctrine?”

“If it is discouraging,” the servant replies, “to hear that my master has determined to make some willing, and to leave others to their own choice, let us suppose that he has not determined to make any willing, but to leave all to their own choice. Is this more encouraging?”

The man now pleads another excuse. He says, “If your master has not determined to make me willing to come to the feast, I cannot come. How can I?”

“This,” replies the servant, “is giving up the point. If you cannot come, unless my master makes you willing, then what I said is true – that you never will come unless he makes you willing. And remember, your opposition is all that hinders. You labor under no other inability.”
“But,” says the other, “if your master has not determined that I shall come, I cannot, and I am not to blame.”

“It is your duty to come,” says the servant, “whether he has determined to make you willing or not. Thousands who have been invited have never come, nor has my master made them willing, and he has punished them for not coming. And thus he will deal with you; and I leave you to settle the matter with him.”



	About the Author Asahel Nettleton (1783-1844) might well be called "the greatest evangelist you've never heard of," though in his day he was greatly used of God in New England in the revivals known as the Second Great Awakening. Following a period as a young man, of which he writes, "I tried to repent, but could not feel the least sorrow for my innumerable sins," he experienced a dramatic conversion that one biographer has described as, "not the result of any effort of his own, but of the sovereign and distinguishing will of God." Grounded in the truths of Scripture and reinforced by the reality of his own conversion experience, for his entire life and ministry he remained committed to the truths of the doctrines of grace, and a confidence in the power of God alone to bring about conviction and conversion. As the man-centered beliefs and "New Methods" (mostly emotional manipulation) employed by Charles Finney and others under his influence, became increasingly popular because of their seemingly dramatic results (though many of the "converts" later proved to be not genuine), Nettleton was one who stood against them; however, he was unable to stop the tide, and much of American evangelism would be led astray. Nettleton's ministry resulted in the conversion of an estimated 20,000 souls, a remarkable percentage of whom were still walking with Christ many years later. He was tireless worker until he contracted a serious illness in 1822 that would hinder him for the last 20 years of his life. On his deathbed in 1844, he gave his friends his dying counsel: "While ye have the light, walk in the light." Divine Election Illustrated from the Parable of the Great Supper From a Sermon by by evangelist Asahel Nettleton (1783-1844) ‘And they all with one consent began to make excuse.’ (Luke 14:18) Much as unrenewed men may differ in other subjects, there is one thing in which they are all agreed. When invited to come to Christ, they all with one consent begin to make excuse. They do not say, in plain terms, that they will not come. But they plead some reason to justify themselves in refusing to come. That we may view this matter in a clear point of light, let us look at the parable of which the text is a part: ‘A certain man made a great supper, and bade many: and sent his servant at supper-time, to say to them that were bidden, Come, for all things are now ready.’ The servant, faithful to his orders, delivered his message to one, who said to the servant: “I have bought a piece of ground, and must needs go and see it. You know it is our duty to take care of our worldly interests. This I am bound to do; and this, I trust, is a sufficient reason for declining the invitation. I pray thee have me excused.” The servant goes to another, and receives a similar answer: “I have bought five yoke of oxen, and I go to prove them. I pray thee have me excused.” He goes to a third, who pleads a different excuse: “I have married a wife; and therefore I cannot come.” At length the servant begins to expostulate with them. He speaks of the expensive entertainment which his master has made. He tells them that there is sufficient for all who will come, and that everything is prepared in the best possible manner. “All things are now ready. My master is generous: the invitation is free. Whosoever will, may come and take without money and without price.” Thus he attempts to allure them. Finding no success, he tries a different method. He attempts to alarm their fears by pointing them to the consequences of a refusal. He informs them that his master will be displeased, and that fearful consequences will follow. This also proves ineffectual. Perceiving that no considerations which he can present to their minds have any influence to persuade them, the servant at length speaks in plain terms: “You are all so opposed to my master that not one of you will ever come, unless my master comes and brings you.” On hearing this, one of the persons invited becomes angry, and begins to dispute with the servant. “Did you not tell us,” says he, “that we are freely invited, and that whosoever will may come?” “I did,” replies the servant, “and so it is. You are all freely invited. Nay, you are commanded to come, and threatened with a fearful punishment if you do not come. But since my master has made such large provision, he is determined that it shall not be lost. And as all my arguments prove ineffectual, and I cannot persuade one of you to come, he has determined to exert his own power on a certain number, and make them willing.” “Then your master is partial, and does not give us all an equal opportunity to come to the feast,” one said. The servant replies, “You just now acknowledged that all were freely invited, and that whosoever will may come. Have you any reason to find fault because you are left to your own choice? Will you find fault even if my master has not determined to make you willing to come?” The other replies: “I do not believe your master has determined to make any willing. I believe that they are all left to their own choice.” “Why then,” replies the servant, “do you not come? If no special power is necessary to make you willing, why do you stand making excuses? Why do you not come now? I tell you again, you are so opposed, that you never will come, unless my master exerts his power to make you willing. And there is but one way for you to prove my declaration false, and that is to come! Now, contradict what I say by coming of your own accord. I call upon you to do it; and again I repeat the assertion, that you never will do it unless my master makes you willing.” But instead of coming to the feast, he stands disputing with the servant: “How discouragingly you talk. You tell us that if your master has not determined to make us willing, we never would be willing. Is not this a discouraging doctrine?” “If it is discouraging,” the servant replies, “to hear that my master has determined to make some willing, and to leave others to their own choice, let us suppose that he has not determined to make any willing, but to leave all to their own choice. Is this more encouraging?” The man now pleads another excuse. He says, “If your master has not determined to make me willing to come to the feast, I cannot come. How can I?” “This,” replies the servant, “is giving up the point. If you cannot come, unless my master makes you willing, then what I said is true – that you never will come unless he makes you willing. And remember, your opposition is all that hinders. You labor under no other inability.” “But,” says the other, “if your master has not determined that I shall come, I cannot, and I am not to blame.” “It is your duty to come,” says the servant, “whether he has determined to make you willing or not. Thousands who have been invited have never come, nor has my master made them willing, and he has punished them for not coming. And thus he will deal with you; and I leave you to settle the matter with him.”