So likewise,— "Whoever engages to be my disciple without counting the cost, and resolving to part with all that he hath, will certainly be disheartened by the unexpected difficulties which he shall meet with; and, abandoning my service, will expose himself to utter shame and loss." It would be very foolish to urge the letter of this precept strictly, and maintain that a man cannot be Christ's disciple, unless he throws all his goods into the sea, divorces his wife, and bids farewel to his children and relations. None more truly renounces all that he hath in the gospel sense, than the man who preserves himself ready every moment to do so, and follows his business free and disentangled. Such a person through grace will cheerfully part with life, and every thing dear in life, when called thereto. It was in this sense that the apostles understood their Master; for though they are said to have forsaken all and followed him, they still retained the property of their goods, as is evident from the mention of St. John's house, into which he took our Lord's mother after the crucifixion; and from St. Peter and the other disciples following their old trade of fishing, with their own boat and nets, after their Master's resurrection. Besides, we find St. Peter paying the tribute in Capernaum, as an inhabitant of the town; and it was in his house that our Lord resided, when he was at Capernaum. Nevertheless, though the apostles thus retained the dominion and use of their property, they had truly forsaken all, in the highest sense of their Master's precept, being ready, at his call, to leave their families, occupations, and possessions, as often and as long as he thought fit to employ them in the work of the gospel. Upon the whole then it appears, that the renunciation and self-denial which Christ requires, does not consist in actually partingwith all before he calls us to do so; but in being so disposed to part with all, that, when he calls, we may do it. See on Matthew 19:29.
Inferences drawn from Luke 14:23 on the absurdity and iniquity of persecution for religion.—In explaining this verse, it has been shewn, that no possible countenance is or can be given by it to persecution, on the score of religion, or for conscience' sake. Indeed nothing is more absurd and iniquitous; as will appear from the following considerations.
1. Persecution for conscience' sake, that is, inflicting penalties upon men merely for their religious principles or worship, is plainly founded on a supposition that one man has a right to judge for another in matters of religion; which is manifestly absurd, and has been fully proved to be so by many excellent writers.
2. Persecution is most evidently inconsistent with that fundamental principle of morality, That we should do to others, as we would reasonably wish they should do to us.—A rule, which carries its own demonstration with it, and was intended to take off that bias of self-love, which would divert us from the straight line of equity, and render us partial judges between our neighbours and ourselves. I would ask the advocate of wholesome severities, How he would relish his own arguments, if turned upon himself? What if he were to go abroad into the world,—among Roman Catholics, if he be a Protestant? among Mahometans, if he be a Christian? Supposing he was to behave like an honest man, a good neighbour, a peaceful subject, avoiding every injury, and taking all opportunities to serve and oblige those about him,—would he think that merely because he refused to follow his neighbours to their altars, or their mosques, he ought to be seized and imprisoned, his goods confiscated,—his person condemned to tortures or death? Undoubtedly, he would complain of this as a very great hardship, and soon see the absurdity and injustice of such a treatment, when it fell upon himself, and when such measure as he would mete to others, was measured to him again.
3. Persecution is absurd, as being by no means calculated to answer the end which its patrons profess to intend by it; namely, the glory of God, and the salvation of men: now, if it do any good to men at all, it must be by making them truly religious: but religion is not a mere name, or a ceremony: true religion imports an entire change of heart; and it must be founded in the inward conviction of the mind, or it is impossible it should be, what yet it must be, a reasonable service. Let it only be considered, what violence and persecution can do towards producing such an inward conviction: a man might as reasonably expect to bind an immaterial spirit with a cord, or to beat down a wall by an argument, as to convince the understanding by threats or tortures. Persecution is much more likely to make men hypocrites, than sincere converts. They may, perhaps, if they have not a firm and heroic courage, change their profession, while they retain their sentiments; and, supposing them before to have been unwarily in the wrong, they may learn to add falsehood and villainy to error. How glorious a prize! especially when one considers at what an expence it is gained. But,
4. Persecution tends to produce much mischief and confusion in the world: it is mischievous to those on whom it falls; and in its consequences so mischievous to others, that one would wonder any wise princes should ever have admitted it into their dominions, or that they should not have immediately banished it thence: for, even where it succeeds so far, as to produce a change in men's forms of worship, it generally makes them no more than hypocritical professors of what they do not believe, which must undoubtedly debauch their minds; so that, having been villains in one respect, it is very probable that they will be so in another; and, having brought deceit and falsehood into their religion, that they will easily bring it into their conversation and commerce. This will be the effect of persecution, where it is yielded to; and where it is opposed (as it must often be by upright and conscientious men, who have the greater claim upon the protection and favour of governments), the mischievous consequences of its fury will be more flagrant and shocking. Nay, perhaps, where there is no true religion, a native sense of honour in a generous mind may stimulate it to endure some hardships for the cause of truth: "Obstinacy," as one well observes, "may rise, as the understanding is oppressed, and continue its opposition for a while, merely to avenge the cause of its injured liberty."
Nay, 5 the cause of truth itself must, humanly speaking, be not only obstructed, but destroyed, should persecuting principles universally prevail. For even upon the supposition, that in some countries it might tend to promote and establish the purity of the gospel, yet it must surely be a great impediment to its progress. What wise heathen or Mahometan prince would ever admit Christian preachers into his dominions, if he knew it was a principle of their religion, that as soon as the majority of the people were converted by arguments, the rest, and himself with them, if he continued obstinate, must be proselyted, or extirpated by fire and sword?
If it be, as the advocates for persecution have generally supposed, a dictate of the law of nature, to propagate the true religion by the sword; then certainly a Mahometan or an idolater, with the same notions, supposing himself to have truth on his side, must think himself obliged in conscience to arm his powers for the extirpation of Christianity: and thus a holy war must cover the face of the whole earth, in which nothing but a miracle could render Christianity successful, against so vast a disproportion in numbers. Now it seems hard to believe that to be a truth, which would naturally lead to the extirpation of truth in the world; or that a divine religion should carry in its bowels the principles of its own destruction.
But, 6. This point is clearly determined by the lip of truth itself; and persecution is so far from being encouraged by the gospel, that it is most directly contrary to many of its precepts, and indeed to the whole genius of it. It is condemned by the example of Christ, who went about doing good; who came not to destroy men's lives, but to save them; who waved the exercise of his miraculous power against his enemies, even when they most unjustly and cruelly assaulted him; and never exerted it to the corporal punishment even of those who had most justly deserved it: and his doctrine also, as well as his example, has taught us, to be harmless as doves; to love our enemies; to do good to them that hate us, and to pray for them that despitefully use us and persecute us. Such are the principal arguments against persecution for religious matters; from the consideration whereof the following short reflections naturally arise.
Let us bless God, that we are free from the guilt of persecuting others, and from the misery of being persecuted ourselves. Had we been born in Spain or Portugal, education and example might have corrupted our judgments so much, that without further inquiry we might have taken it up as a first principle, that heretics are to be punished with death. And on this foundation we might have practised or applauded the greatest inhumanities, perhaps towards the best of men. We might have been presenting to God, even murder for a burnt-offering; and trusting in that for the expiation of our offences, which is in itself one of the greatest enormities that human nature can commit: let us also thankfully acknowledge it as an instance of the divine goodness, that we are not suffering by persecution; that we are not plundered or banished, imprisoned or tortured for conscience' sake, and thus brought under a formidable temptation to make shipwreck both of that and of faith. Let us envy none that liberty of conscience which they enjoy upon such equitable principles. While we rejoice in a toleration ourselves, it were inexcusable to be dissatisfied that many who most widely differ from us share in the same common benefit. Let us not indulge even a secret wish, that there were a sword in our hand to slay, or a chain to bind them; but if fair argument and love will not fix conviction in their minds, in favour of what we apprehend to be right, let us leave them to worship God in their own way, without peremptorily insisting that they do it in ours. In short, let us act upon the great principles of virtue and benevolence, which, blessed be God, are not confined nor peculiar to any distinguishing forms of religious profession among us; always remembering, that the servant who knoweth his master's will, and prepareth not himself to act accordingly, will be beaten with many stripes: that the freest profession of the purest religion upon earth, will signify nothing, if it be no more than a profession; and that all zeal for liberty, which can consist with being the slave of sin at the same time, is only a natural haughtiness of spirit, which will aggravate a man's guilt, rather than extenuate it.
REFLECTIONS.—1st, Christ refused not the invitations even of those who, he knew, were his enemies; and, though he was well aware of their malicious intentions, he behaved to them with all kindness and courtesy.
1. He dined with a chief Pharisee on the sabbath-day; and there being present a pitiable object who was swollen with a dropsy, they watched whether he would heal him; intending, if he did, to accuse him as a sabbath-breaker.
2. Christ, who knew their thoughts, interrogates them on the subject, Whether it was lawful to heal on the sabbath-day? But they observed a sullen silence, unwilling to preclude the accusation which they meditated, by admitting it to be lawful, and yet not knowing how to maintain the unlawfulness of so good a deed.
3. He took the man aside, and healed him, reducing in a moment his distended body, and sending him away perfectly cured. And in his own justification, and to their conviction and confusion, urges their own practice, to prove the lawfulness of such a work of charity. If they admitted that an ox or an ass fallen into a pit, should be lifted out on the sabbath day, lest it should perish there, how much more forcible was the argument for the cure of a diseased person whose life was in danger? And how evident did it appear, that their zeal for the sabbath was mere hypocrisy, designed only to cover their malignity against him?
4. They could not answer him again to these things, their own conduct spoke their condemnation. Note; At Christ's bar every mouth shall be stopped.
2nd, Though our Lord was courteous, he was far above the flattery of compliment. When he saw occasion for rebuke, he would not, even in the company of persons most distinguished, refrain from faithful admonition.
1. He rebukes the guests for that affectation of pre-eminence which he observed among them, each coveting the most honourable seat at the table. Such pride would expose them to contempt, while humility was the way to honour: for they who should assumingly thrust themselves into the seat of precedence which did not belong to them, might expect to be degraded, when a more honourable personage coming in, the master of the house would say, Give this man place; and this could not fail of covering with confusion the conceited intruder, who must go down lower, and expose himself to the contempt of the company. Much more to their honour would it be, humbly to take the lowest place, as ready to give the preference to others; for then the master, attentive to place his guests according to their rank, would respectively desire them to come up higher, and their modesty and humility would gain the regard and esteem of all that sat at table. And as this is the case among men, so is it also before God; whosoever exalteth himself, in a proud conceit of his own excellence above all other men, shall be abased, treated with contempt and abhorrence by him who trieth the heart, and knows the true characters of men; and he that humbleth himself, under the deepest sense of his vileness and unworthiness, shall be exalted to the favour of God on earth, and, if faithful, to the enjoyment of his glory in heaven. Note; (1.) Pride is a sin alike odious in the sight of God and man. (2.) Modest diffidence gives a brighter lustre to real worth.
2. He rebukes the master of the house for his inviting the rich and neglecting the poor. It bespeaks the pride, selfishness, and luxury of the heart, to make profuse entertainments, and invite only the wealthy, at whose tables we expect to be entertained in return. Such feasting is evil; it is an abuse of the creatures of God, and robbery of the poor: not that we are forbid welcoming our friends, or returning their visits: it is the profusion which would render us incapable of relieving the indigent, the vain affectation of show, the ambition of keeping grand company, and the expectation of a recompence in kind, which our Lord condemns. He bids us, on the contrary, with charitable hospitality feed the poor; not sturdy beggars, for that is no charity, but an encouragement to idleness; but the maimed, the lame, the blind; these cannot indeed return the favour; but we shall be no losers; God will remember and reward these labours of love at the resurrection of the just.
3rdly, Affected by the discourse of Christ, which breathed such humility and charity, one of the guests broke forth as in a transport, looking forward to the days of the Messiah, when they expected that all plenty, piety, and happiness would universally abound, and said, Blessed is he that shall eat bread in the kingdom of God. Christ immediately replied to this observation by a parable, drawn from the feast before them, and containing intimations which they would be very backward to receive; insinuating to them, that however great or happy the Messiah's kingdom might be, the Jews in general would reject it, and the despised Gentiles chiefly partake of the privileges of the gospel.
1. A certain man made a great supper, and bade many. Christ is the master of the feast; all the riches of gospel-grace are provided by him for the entertainment of miserable sinners; and his invitation is free and gracious. He bids his servants say, whosoever will, let him come, for all things are now ready; the present moment is the accepted time; there must be no delay; and if we feel our want of pardon, peace, grace and glory, we shall make none, but press eagerly to be fed with these heavenly provisions.
2. The guests gave the servants a cold reception, and pretended other engagements. The Jewish people in general rejected the gospel, and turned a deaf ear to the apostles and evangelists; and too many in every age resemble them, and find some frivolous excuse for their conduct. One had purchased a farm, and he must needs go and see it; another had bought five yoke of oxen, and he wanted to try them; and a third is just married, and therefore pleads, I cannot come. But the truth is, I will not; his wife would have found a welcome too; that need not have hindered him. Note; (1.) Any thing will serve for a hindrance to those who want an excuse; and the devil will take care that they shall not be at a loss, who have no inclination to duty. (2.) Hearts full of worldly cares, and set on amassing wealth, must needs be deaf to the gospel calls. (3.) The folly of the men of the world is as great as their sin: for what trifles do they barter heaven! (4.) Inordinate affection to lawful comforts, even to our dearest relatives, may prove a dangerous stumbling-block in our way to glory.
3. The servants, returning with grief to their master, reported the repulse that they had met with; and just indignation kindled in the master's bosom at the ingratitude and contempt shewn to his gracious invitation. Note; Abused mercy turns to fiercest wrath; rejection of the calls of grace must needs issue in ruin.
4. Though they who were invited refused to come, the feast shall not be lost. The master bids his servants go into the streets and lanes of the city, and bring in the poor, the maimed, the halt, and the blind; since the scribes and Pharisees, with all the rich and noble among the Jews, rejected his salvation, the gospel was to be preached to the lowest of the people, many of whom were brought to the obedience of faith. And when the servants, having executed their commission, reported that yet there was room, their Lord sends them into the highways and hedges, even to the Gentile world, to call the vilest sinners, and urge them to come in, assuring them of a hearty welcome. Note; (1.) The unbelief of the impenitent will not prevent the promise of God from taking effect. Christ will have a church and people in the world, though the wise, mighty, and noble reject him. (2.) The gospel has usually most success among those whom the proud, the wise, and self-righteous, despise,—even the ignorant, the poor, the publicans, and open sinners; nor must the servants think it any disparagement to themselves or their Master, that of such is chiefly the kingdom of heaven. (3.) The compulsion which Christ's ministers must use, is the force of argument and persuasion, not violence or the civil power, which can only make men hypocrites. (4.) None are excluded from Christ, who do not exclude themselves; there is room, and we are welcome: if we refuse to come, our ruin lieth at our own door.
5. He seals up the despisers of the gospel under wrath and reprobacy I say unto you, that none of those men who were bidden shall taste of my supper. The unbelieving Jews, to whom the gospel was first preached, and all who hear and reject the counsel of God against their own souls, are justly abandoned to the delusions which they have chosen, and left to perish in their sins.
4thly, Multitudes followed Christ, probably in hopes to share in that temporal kingdom which they expected the Messiah would set up. To undeceive them he lets them know,
1. The terms of discipleship. They will not find that ease, affluence, and honour, with which they flattered themselves, but the very reverse; they must be ready to forsake their nearest and dearest relations, when Christ's service calls for them; must be content to leave all behind, and to be banished from their best friends: if the commands of parents come in competition with our duty to him, we must not hesitate whom we shall obey: nay, our own lives must not be dear to us, when his glory requires us to lay them down. The love of him must constrain us stronger than death; every cross which he is pleased to lay upon us, should we cheerfully take up; content to be nailed to it, if he so willed. And if without such entire surrender of ourselves to him, we cannot be his disciples; much less may we think that we belong to him, if we are afraid to disoblige a friend or a relation for his sake, if we cannot bear a name of infamy or a badge of reproach. Such as shrink from these lesser trials, and are ashamed to make profession of him, will certainly never go with him to prison, or to death.
2. He exhorts his followers seriously and deliberately to weigh the difficulties and dangers, before they embark in his cause; lest, after making a profession, they should expose themselves to contempt, and bring heavier ruin upon their souls, by drawing back unto perdition; and this he illustrates by two comparisons. (1.) By a man sitting down to build a tower, who makes an estimate of the charge before he begins the fabric; lest otherwise, rashly embarking in a work for which his abilities are not sufficient, the unfinished ruins should expose him to contempt. We have this tower to salvation to build on Jesus, the sure foundation; it will cost us much labour, prayer, self-denial, reproach, loss, perhaps of life itself, ere it be finished. Before, therefore, we commence professed disciples, we should well weigh the consequences, whether we have really power from on high, divine faith, and a vital principle of grace, to carry us through. Many have begun, and failed, and thereby exposed themselves to just contempt; for even the wicked world to whom they return, will ridicule and despise those who draw back from their holy profession. (2.) By one king going to war against another. Before he takes the field, he will weigh the danger, and consider whether he is a match for his antagonist; and if he find his strength utterly unequal, it is wisest before matters are driven to extremities, to send ambassadors, and seek peace. Such is our case: a Christian is a soldier, who must expect and prepare to endure hardness. The powers of earth, corruption, and hell, under Satan, their king, are the twenty thousand with whom we have to conflict. Clothed, therefore, in the panoply of God, and supported with his might in the inner man, we should go forth; and the sword, once drawn, we must never sheath it till death. But if deterred by difficulties, persecutions and sufferings, we seek an ignominious peace with the world which lieth in wickedness, under the government of that wicked one; and, instead of forsaking all, stagger in the hour of trial; the case is desperate, we shall be enslaved by sin, and cannot be Christ's disciples.
3. He warns them against apostacy, whether ministers or people. Salt is good; my gospel, and they who dispense it, are the salt of the earth; but if the salt hath lost its savour, and those who profess to spread the lively truths of God, adulterate the word, and grow degenerate in their tempers and manners, wherewith shall it be seasoned? The case appears desperate, where such rooted departure from the truth in practice and principle prevails; it is neither fit for the land, nor yet for the dunghill; such persons are not only useless, but noxious, and therefore men cast it out; all good men abandon such faithless professors; and they should be cast out of the church, as they will infallibly be separated eternally from the communion of the faithful in heaven. He that hath ears to hear, let him hear; and let him that thinketh he standeth, take heed lest he fall.