“...No; there are numberless clouds which flit over the sky, there are numberless gusts which agitate the air to and fro: as many, as violent, as far-spreading, as fleeting, as uncertain, as changing, are the clouds and the gales of human opinion; as suddenly, as impetuously, as fruitlessly, do they assail those whose mind is stayed on God. They come and they go; they have no life in them, nor abidance. They agree together in nothing but in this, in threatening like clouds, and sweeping like gusts of wind. They are the voice of the many; they have the strength of the world, and they are directed against the few. Their argument, the sole argument in their behalf, is their prevalence at the moment; not that they existed yesterday, not that they will exist tomorrow; not that they base themselves on reason, or ancient belief, but that they are merely what every one now takes for granted, or, perhaps, supposes to be in Scripture, and therefore not to be disputed:—not that they have most voices through long periods, but that they happen to be most numerously professed in the passing hour. On the other hand, divine truth is ever one and the same; it changes not, any more than its Author: it stands to reason, then, that those who uphold it must ever be exposed to the charge of singularity, either for this or for that portion of it, in a world which is ever varying.
What a most awful view does human society present to those who would survey it religiously! Go where you will, you find persons with their own standards of right and wrong, yet each different from each. Thus everywhere you find both a witness that there is a standard, and yet an evidence everywhere that that standard is lost. Go where you will, you find in each separate circle certain persons held in esteem as patterns of what men should be; each sect and party has its Doctors, its Confessors, and its Saints. And in all parties you will find so many men possessed of good points of character, if not exemplary in their lives, that to judge by appearances, you do not know why the chosen should not be many instead of few. Your very perplexity in reconciling the surface of things with our Lord's announcements, the very temptation you lie under to explain away the plain words of Scripture, shows you that your standard of good and evil, and the standard of all around you, must be very different from God's standard. It shows you, that if the chosen are few, there must be some particular belief necessary, or some particular line of conduct, or something else different from what the world supposes, in order to account for this solemn declaration. It suggests to you that perchance there must be a certain perfection, completeness, consistency, entireness of obedience, for a man to be chosen, which most men miss in one point or another. It suggests to you that there is a great difference between being a hearer of the word and a doer; a well-wisher of the truth, or an approver of good men or good actions, and a faithful servant of the truth. It suggests to you that it is one thing to be in earnest, another and higher to be ‘rooted and grounded in love.’ It suggests to you the exceeding dangerousness of single sins, or particular bad habits. It suggests to you the peril of riches, cares of this life, station, and credit.
Of course we must not press the words of Scripture; we do not know the exact meaning of the word ‘chosen;’ we do not know what is meant by being saved ‘so as by fire;’ we do not know what is meant by ‘few.’ But still the few can never mean the many; and to be called without being chosen cannot but be a misery. We know that the man, in the parable, who came to the feast without a wedding garment, was ‘cast into outer darkness.’ [Matt. xxii. 13.] Let us then set at nought the judgment of the many, whether about truth and falsehood, or about ourselves, and let us go by the judgment of that line of Saints, from the Apostles' times downwards, who were ever spoken against in their generation, ever honoured afterwards,—singular in each point of time as it came, but continuous and the same in the line of their history,—ever protesting against the many, ever agreeing with each other. And, in proportion as we attain to their judgment of things, let us pray God to make it live in us; so that at the Last Day, when all veils are removed, we may be found among those who are inwardly what they seem outwardly,—who with Enoch, and Noah, and Abraham, and Moses, and Joshua, and Caleb, and Phineas, and Samuel, and Elijah, and Jeremiah, and Ezekiel, and the Baptist, and St. Paul, have ‘borne and had patience, and for His Name-sake laboured and not fainted,’ watched in all things, done the work of an Evangelist, fought a good fight, finished their course, kept the faith.”
~John Henry Newman