William Beveridge · 13 of 16

Thoughts Upon the Call and Election. · Part 1

Thoughts upon Our Call and Election.

MANY are called, saith our Saviour, Mat. xxii. 14. but few chosen. Oh dreadful sentence. who is able to hear it without trembling and astonishment! If he had said, that of all the Men that are born in the World, there are but few saved, this would not have struck such fear and horror in us; for we might still hope, that though Turks, Jews, and Heathens, which are far the greatest part of the World, should all perish, yet we few in comparison of them, who are baptized into his Name, who profess his Gospel, who enjoy his Ordinances, who are admitted to his Sacraments, that all who are called to him, might be chosen and saved by him; but that of those very Persons who are called, there are but few chosen: What a sharp and terrible Sentence is this! Who can bear it? Especially considering by whom it was pronounced, even by Christ himself. If a meer Man had spoken it, we might hope it was but a human Error; if an Angel had uttered it, we might think it possible he might be mistaken; but that Christ himself the eternal Son of God, who is Truth, and Infallibility itself, that he should assert it, that he who laid down his own Life to redeem ours, that he who came into the World on purpose to call and save us, that he in whom alone it is possible for us to be chosen to Salvation, that he should say, Many are called but few chosen. This is a hard saying indeed, which may justly make our Ears to tingle, and our Hearts to tremble at the hearing of it. And yet we see our Saviour here expressly saith it, and not only here neither, but again, Mat. xx. 16. Whence we may gather, that it is a thing he would have us often think of, and a matter of more than ordinary importance, in that he did not think it enough to tell us of it once, but he repeated it in the same words again, that we might be sure to remember it, and take especial notice of it, that many are called, but few chosen.

IN which words, that we may understand our Saviour’s meaning aright, we must first consider the occasion of them in this place, which in brief was this. Our Saviour, according to the custom that obtained in those days amongst the Wise Men of the East, delighting to use Parables, thereby to represent his heavenly Doctrine more clearly to the understanding of his Hearers, in this Chapter compares the Kingdom of God to a certain King that made a marriage for his son, and sent his servants to call them, that were bidden to the wedding, v. 2, 3. Where, by the King he means the eternal God, the universal Monarch of the World, who intending to make a Marriage betwixt his Son and the Church, styled the Spouse of Christ, he first sent to his Guests before bidden, even the Jews, the Seed of Abraham his Friend, and at that time his peculiar People. But they not hearkening to the first Invitation, he sends to them again, v. 4. Yet they still made light of it, having it seems, as we most have, other business to mind, and therefore went their way, some to their Farms, others to their Merchandize, v. 5. By which our Saviour intimates, that one great reason why Men accept not of the Overtures of Grace made unto them in the Gospel, is because their Minds are taken up with the Cares of this World, looking upon their Farms, their Trades, and Merchandize, as things of greater moment than Heaven and eternal Glory. Yea, some of them took the Servants which were sent to invite them, and treated them spitefully, and slew them, v. 6. Why, what is the matter? what Injury have the Servants, the Prophets, the Apostles, or the Ministers of Christ done them? What do they come to oppress them, to take their Estates from them? To disgrace, or bring them into bondage? No, they only come to invite them to a Marriage Feast, to tender them the highest Comforts and Refreshments imaginable both for their Souls and Bodies. And is this all the recompence they give them for their kindness, not only to refuse it, but to abuse them that bring it? Well might this glorious King be angry and incensed at such an affront offered him as this was and therefore He sent forth his armies and destroyed those murderers, and burnt up their city, v. 7. as we all know he did to the murdering Jews, who soon after this were destroyed, and their royal City Jerusalem burnt. But now the Feast is prepared, shall there be none to eat it? Yes, for seeing they who were first bidden were not worthy to partake of his Dainties, he orders his Servants to go into the high ways and bid as many as they could find to the marriage, v. 6. 9. The Jews having refused the Gospel, God sends to invite the Gentiles to it, who hitherto had been reckoned Actions to the Commonwealth of Israel, strangers to the covenant of promise, having no hope, and without God in the world, Eph. ii. 12. But now they also are bidden to the Wedding, they are called to Christ, and invited to partake of all the Privileges of the Gospel. For the Servants having received the command, went out into the high ways, even into all the by-places and corners of the World, and gatherer together all as many as they found, both bad and good, and the wedding was furnished with guests, ver. 10. But amongst these too, when the King came to see his Guests, he saw one that had not on a wedding Garment, ver. 11. Under which One are represented all of the same kind, who have not on their wedding Garment, that is, who walk not worthy of the Vocation wherewith they are called, not being cloathed with Humility, Faith, and other Graces suitable for a Christian. All which, notwithstanding they were invited, yea and came in too upon their Invitation, yet they are cast out again into utter Darkness, Matth. xxii. 12, 13. And then he adds, for many are called, but few chosen; as if he should have said, The Jews were called but would not come, the Gentiles are called they come, but some of them are cast out again; so that of the many which are called, there are but few chosen. For many are called, but few chosen.

WHICH short, but pithy Saying, of our blessed Saviour, that we may rightly understand, we shall first consider the former part of it, Many are called, and then the latter, but few chosen. That we may apprehend the full meaning of the first part of this Proposition, Many are called, there are three things to be considered.

1. WHAT is here meant by being called,

2. HOW Men are called.

3. HOW it appears that many are called.

AS for the first, what we are here to understand by being called. We must know that this is meant only of God’s Voice to Mankind, making known his Will and Pleasure to them, calling upon them to act accordingly; and so inviting them to his Service here, and to the Enjoyment of his Presence hereafter.

BUT to explain the Nature of it more particularly, we must consider the terminus a quo, and the terminus ad quad, what it is God calls us from, and what it is he calls us to; both which we shall speak to, jointly or together.

1. HE calls us from Darkness to Light, from Error and Ignorance to Truth and Knowledge: As he made us rational and knowing Creatures at first, so he would have us to be again, so as to understand and know him that made us, and that gave us the power of understanding and knowing; and not employ the little Knowledge we have only about the affairs of our Bodies, our Trades, and Callings in this World, nor yet in learning Arts and Sciences only, but principally about the concerns of our immortal Souls, that we may know him that is the true God, and Jesus Christ whom he hath sent; without which, all our other Knowledge will avail us nothing. We are still in the dark, and know not whither we are going; out of which dark, and by consequence uncomfortable as well as dangerous Estate, God of his infinite Mercy is pleas’d to call us, that we should shew forth the Praises of him who hath called us out of darkness into his marvellous light, 1 Pet. ii. 9.

2. GOD calls us from Superstition and Idolatry, to serve and worship him. For we are called to turn from Idols, to serve the living and true God, 1 Thess. i. 9. Thus he called Abraham out of Chaldea, and his Posterity the Israelites out of Egypt, Places of Idolatry, that they might serve and worship him, and him alone. Thus he called our Ancestors of this Nation out of their heathenish Superstitions, to the Knowledge and Worship of himself, and of his Son Jesus Christ our Lord. And thus he called upon us to flee from Idolatry, 1 Cor. x. 14. not only from Heathenish or Popish, but from all Idolatry whatsoever, and by consequence from Covetousness, which God himself tells us in plain Terms is Idolatry, Col. iii. 5. And so indeed is our allowing our selves in any known Sin whatsoever; for we idolize it by setting it up in our Hearts and Affections, instead of God; yea, and bow down to it, and serve it, though not in our Bodies yet in our Souls, which is the highest kind of Idolatry which God calls as from.

3. HENCE he also calls us from all manner of Sin and Profaneness to Holiness and Piety, both in our Affections and Actions. For as the Apostle saith, God hath not called us to uncleanness but to holiness, 1 Thess. iv. 7. Where by Uncleanness he means all manner of Lusts and Corruptions which defile the Soul, and make it unclean and impure in the sight of God. These God doth not call us to, but from. It is Holiness and universal Righteousness that he calls us to, and commands us to follow. This is the great thing that Christ in his Gospel calls for, For the grace of God which is in his Gospel, hath now appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world, Tit. ii. 11, 12. He now commandeth, all men every where to repent, and turn to God, Act. xvii. 30. Hence he is said to have called us with an holy Calling, 2 Tim. i. 9. And as he who hath called us is holy, so ought we to be holy in all manner of Conversation, 1 Pet. i. 15. Thus therefore we all are called to be an holy People, a People zealous of good Works, a People devoted wholly to the Service of the living God. In brief, we are called to be Saints, a People consecrated unto God; and therefore, as every Vessel in the Temple was holy, so we being called to be the Temples of the Holy Ghost, every thing in us should be holy; our Thoughts should be holy, our Affections holy, our Words holy, our Desires holy, every Faculty of our Souls, every Member of our Bodies, and every Action of our Lives should be holy, every thing within us, every thing about us, every thing that comes from us should be holy, and all because our Calling is holy; and we ought to walk worthy of the Vocation wherewith we are called, Eph. iv. 1.

4. GOD calls us from all carnal and temporal things, to mind Heaven and eternal Glory. He sees and observes how eager we are in prosecuting of this World’s Vanities, and therefore calls upon us to leave doting upon such transitory and unsatisfying Trifles, and to mind the things that belong to our everlasting Peace; not to be conformed to this World, but transformed by the renewing of our Minds, that we may prove what is that good, that acceptable, and perfect will of God, Rom. xii. 2. To set our Affections upon things above, and not upon things that are upon earth, Col. iii. 2. To seek the Kingdom of God, and his Righteousness in the first Place, Matth. vi. 33. Hence it is stiled an heavenly calling, Heb. iii. 1. and an high calling, Phil. iii. 14. because we are called by it to look after high and heavenly things. He that made us hath so much Kindness for us, that it pities him to see us moil and toil, and spend our Strength and Labour, about such low and pitiful, such impertinent and unnecessary things, which himself knows can never satisfy us, and therefore he calls and invites us to himself, and to the Enjoyment of his own Perfections, which are able to fill and satiate our immortal Souls.

5. HENCE lastly, we are called from Misery and Danger to a state of Happiness and Felicity. As he called Lot out of Sodom, when Fire and Brimstone was ready to fall upon it, so he calls us from the World and Sin, because otherwise Wrath and Fury will fall upon our heads. Or as he called Noah into the Ark, to preserve him from the overflowing Flood, so he calls us into his Service, and to the Faith of his Son, that so we may escape that flood of Misery which will suddenly drown the impenitent and unbelieving World. And therefore we must not think that he calls and invites us to him, because he stands in need of us, or wants our Service; no, it is not because he cannot be happy without us, but because we cannot be happy without him, nor in him neither, unless we come unto him. This is the only reason why he calls us so earnestly to him, For as I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: Turn ye, turn ye, for why will ye die, O house of Israel! Ezech. xxxiii. 11. Let us not stand therefore pausing upon it, and considering whether, we shall hearken to God’s call or no, nor say severally within our selves, How shall I part with my Profits? How shall I deny my self the Enjoyment of my sensual Pleasures? How shall I forsake my darling and beloved Sins? But rather say, how shall I abide the Judgment of the great God? How shall I escape if I neglect so great Salvation as I am now called and invited to. For we may assure our selves, this is the great and only end why God calls so pathetically upon us to come unto him, that so we may be delivered from his Wrath, and enjoy his Love and Favour for ever.

THUS we see what it is that God calls Mankind both from and to; he calls them from Darkness to Light, from Idolatry to true Religion, from Sin to Holiness, from Earth to Heaven, and from the deepest Misery to the highest Happiness that they are capable of. The next thing to be considered is, how God is pleased to call us, for which we must know that

1. HE hath vouchsafed to call some with his own Mouth, as I may so speak, even by immediate Revelations from himself. Thus he called Abraham and Moses, and several of the Patriarchs of the Old Testament. And thus he called Paul, Christ himself calling from Heaven to him, Saul, Saul, why. persecutest thou me? Act. ix. 4. And it is observable, that whosoever were thus called, they always obeyed. But this is not the Calling here spoken of.

2. GOD calls all Mankind by his Works and Providences. All the Creatures in the World are as so many Tongues declaring the Wisdom, Power, Goodness, and Glory of God unto us, and so call upon us to praise, honour, and obey him. And all his Providences have their several and distinct Voices; his Mercies bespeak our Affections, and his Judgments our Fear. Hear ye, saith he, the rod, and who hath appointed it, Mich. vi. 9. The Rod, it seems, hath a Voice, which we are bound to hear. But though many, yea all the World be called this way, yet neither is this the Calling our Saviour means, when he saith, many are called, but few chosen.

3. LASTLY, therefore God hath called many by the Ministry of his Word, and of his Servants the Prophets, the Apostles and their Successors declaring it, and explaining it to them. Thus God spake to our fathers by the Prophets, rising up early and sending them to call Sinners to Repentance, by shewing them their sins, and the dangerous consequents of them. As when he sent his ProphetIsaiah, he bids him Cry aloud, spare not, lift up thy Voice as a Trumpet, and shew my people their Transgressions, and the house of Jacob their Sins, Isa. lviii. 1. And they being convinced of, and humbled for their sins, then he sent his Prophets to invite them to accept of Grace and Pardon from him, saying in the Language of the same Prophet, Ho! every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat; yea come buy wine and milk without money and without price, Isai. lv. 1, 2, 3. And God having thus at sundry tines, and in divers manners spoken in time-past unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds, Heb. i. 1, 2. who therefore said with his own Mouth, that he came not to call the Righteous, but Sinners to Repentance, Matth. ix. 13. Hence as soon as ever he entered upon his Ministry, he called to Mankind, saying, Repent, and believe the Gospel, Marc. i. 5. and Come unto see all ye that labour, and are heavy laden, Matth. xi. 28. And when he was to depart hence he left order with his Apostles, to go and call all Nations, and teach them what he had commanded, promising that himself would be with them to the end of the World, Matth. xxviii. 19, 20. By vertue therefore of this Commission, not only the Apostles themselves, but all succeeding Ministers in all Ages to the end of the World, are sent to call Mankind to embrace the Gospel, and to accept of the Terms propounded in it. So that when we his Ministers preach unto them, or call upon them to repent and turn to God, they must not think that we come in our own Name; for as the Apostle tells the Corinthians, We are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ’s stead, be ye reconciled to God, 2 Cor. v. 20. Hence in Scripture we are called also κήρυκες Heralds, and our Office is κηρύοσειν to proclaim as Heralds, the Will and Pleasure of Almighty God unto Mankind, to offer Peace and Pardon to all that have rebelled against our Lord and Master the King of Heaven, if they wilt now come in, and submit themselves unto him, if not, in a most solemn and dreadful manner, to denounce his Wrath and heavy Displeasure against them. So that as the Angel was sent to call Lot out of Sodom, when the Lord was going to rain Fire and Brimstone from Heaven upon it; So God being ready every Moment to shower down his Fury and Vengeance upon the impenitent and unbelieving World, he sends us to call Men out of it, to open their Eyes, and to turn them from darkness to light, from the power of Satan unto God, Act. xxvi. 18. and to invite them to his Court, to live with him and be happy for ever.

AND that this is the proper meaning of our blessed Saviour, in this Place, where he saith many are called, is plain from the Parable whereon there Words are grounded; where the King is said to have sent his Servants to call the Guests which were bidden to the Marriage Feast, and put Words into their Mouths, telling them what to say, ver. 4. as he hath given us also Instructions how to call and invite Mankind in his holy Word. And when of the many which were called, there would but few come, hence our Saviour uttered this Expression, that many are called, but few chosen. From whence it is clear and obvious, that our Saviour means not such as were called immediately from God himself, for they were but few, nor yet such as are called by the works of Creation and Providence, for so not many only, but all are called; but he means such as are called by his Word, and by his Servants and Ministers reading, preaching, and explaining of it.

AND verily that many have been and still are called in this sense, which is the next thing I promised to shew, I need not stand long to prove. For our Saviour having commanded his Apostles to go and call all Nations to his Faith, which is the proper meaning of that place, Mat. xxviii. 19. it cannot be denied but that the Apostles presently dispersed themselves, and preached the Gospel to all Nations, which they did so effectually, that in few Years after, even in St. Paul’s time, The mystery of the Gospel was made known to all nations for the obedience of faith, Rom. xvi. 26. and in St. John’s time, some were redeemed out of every kindred, and tongue, and people, and nation, Rev. vii. 9. Yea, so mightily grew the word of God and prevailed, that the Ancients compared it to Lightning, that immediately dispersed it self, and was seen all the World over. So that in less than two hundred Years, ab ortu solis ad occasum lex Christiana suscepta est, The Christian Religion was received all the world over from East to West, as Lacantius who then lived asserts. From which time therefore, how many thousands of millions of Souls have been called to the Faith of Christ, by the preaching of his Gospel. And not to speak of other Nations, how son did the Sun of Righteousness arise upon these Western parts of the World, and particularly upon this Nation, wherein we dwell, several of Christ’s own Disciples and Apostles, as Simon Peter, Simon Zelotes, James the Son of Zebedee, Joseph of Arimathea, Aristobulus, and St. Paul himself, being all recorded by Ecclesiastical Writers, to have preached the Gospel to this Nation. Be sure in less than two hundred Years the Christian Faith was here received, Tertullian himself saying expressly, Britannorum inaccessa Romanis loca, Christo subdita, The Romans could scarcely come at Britany, but Christ hath conquered it. And soon after him, Arnobius., saith, that the Gospel, Nec ipso Indos latuit à parte orientis, nec ipsos Britannos à parte occidentis, Was not conceal’d either from the Indians in the Eastern part of the World, nor from the Britons themselves in the West. And since the Gospel was first here planted, how many have been called by it to the Faith of Christ? Yea through the Mercy of the most high God, how many at this moment are called all the Nation over? And to come still closer to our selves, all that read this have I doubt not been often called heretofore, and now are called again. For in the Name of the most high God, and of his Son Christ, I pray and beseech you all as strangers and pilgrims, to abstain from fleshy lusts which war against the soul, 1 Pet. ii. 11. to repent of your Sins, and believe the Gospel. I call and invite you also to accept the offers of Grace and Pardon which are made you in Jesus Christ, to sit down with him at his own Table, and feed by Faith upon his Body and Blood, that so you may partake of the Merits of his Death and Passion, and so live with him for evermore. Thus you are all called, but I fear there are but few chosen.

HAVING thus explained and proved the first part of this Proposition, that many are called, we must now consider the meaning, truth and reasons of the other part of it, but few are chosen,. Πολλοὶ γάρ εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί.. For many are called, but few chosen; that is, there are but few which are so approved of by God, as to be elected and chosen from the other part of the World, to inherit eternal Life. That this is the main drift and scope of our blessed Saviour in these words, is plain from the foregoing Parable, which gave him occasion to pronounce them. For there all that were first called refused to come to the Marriage Feast which they were invited to, and of them which came some had not on their wedding garment; that is, although they came in to the outward profession of the Gospel, yet did not walk worthy of the Vocation wherewith they were called, and therefore they likewise were excluded, upon which our Saviour adds. these words, For many are called, but few chosen. From whence it is easie to observe his meaning in general to be only this, that although many were called to partake of the Privileges and Graces of his Gospel, yet seeing of those who were called, many would not come at all, and of those who come, many do not come so as the Gospel requires of them, with their wedding garment on; hence of the many who are called, there are but few chosen to partake of the Marriage Feast, that is, of the glorious Promises made in the Gospel, to those that come aright unto it. Few, not absolutely in themselves considered, but few comparatively in respect of the many which are not chosen; or rather few in comparison of the many which are called. For if we consider them absolutely in themselves, they are certainly very many, our Saviour himself saith, Many shall come from the East and West, and shall sit down with Abraham, &c. Mat. viii. 11. And in the Revelations you read of many thousands that were sealed of every Tribe, Yea, There was a great multitude which no man could number, of all nations, and kindred, and people, and tongues, stood before the throne and before the Iamb, cloathed with white, and palms in their hands, Apoc. vii. 9. Insomuch that for all the numberless number of fallen or apostatized Angels, St. Austin was of opinion, that there will be as many Men saved, as there are Angels damned, or rather more. For, saith he, upon the fall of the Angels and Men, he determined to gather together by his infinite Grace, so many out of the mortal Progeny, ut inde suppleat & instauret partem quæ lapsa est Angelorum, That be might from thence make up and restore that part of Angels which was fallen; ac sic illa dilecta & superna Civitas non fraudetur suorum numero civium, quinetiam fortassis & uberiore lætetur. And so that beloved City which is above, may not be deprived of the number of its Citizens, but perhaps rejoice in having more, Aug. de Civ. Dei, l. xxii. c. 1. which notion he grounds upon those words of our Saviour in this Chapter, For in the resurrection they neither marry nor are given in marriage, but are ἰσάγγελοι, as the Angels of God in heaven, Mat. xxii. 30. Or as the words may be interpreted, they are equal to the Angels, and equal in number to the fallen, as well as in quality to the elect Angels, as that learned and pious Father expounds it. But howsoever that be, this is certain, that the number of Men chosen and saved, will be very great, considered absolutely in themselves, and yet notwithstanding; if they be compared with .the many more which are called, they are but very few, Christ’s flock is, as himself stiles it, μικρὸν ποίμνιον, a very little, little Flock, Luk. xii. 32. that is, in comparison of the vast multitudes of Souls that flock after the World and Sin. As in a Garden there are but few choice Flowers, in comparison of the Weeds that grow in it; there are but very few Diamonds and precious Stones, in comparison of Pebbles and Gravel upon the Seashore; in the richest Mines there is far more dross than Gold and Silver: So is it in the Church of Christ; there is but little Wheat, in comparison of the Tares that come up with it; Christ hath a great many hangers on, but few faithful and obedient Servants; there are many that speak him very fair, and make a plausible profession of the Faith and Religion which he taught, but where shall find one that praaiseth it? If there be here one and there another, two or three in a Parish, or perhaps in a whole City, what is this to the innumerable company of such as are called by him, and baptized into his Name, and yet leave him to follow after the World and Vanity: Oh what just ground had our Saviour to say, Many are called, but few chosen?