Fr. Dale Matson
[Note: I have posted John Keble's sermon in its entirety because it is not only a classic piece of Anglican writing, it is a contemporary warning to all Anglicans, in fact, all Christians that is as intelligent as it is prophetic. Perhaps it is even more appropriate for today than when it was first preached. I have highlighted certain passages that spoke to me more than others but I would encourage everyone to read it in its entirety. I have nothing to add, being a much lesser light. Dale Matson]
Project Canterbury
National Apostasy
by John Keble
Preached at St. Mary's, Oxford, on July 14, 1833
[published in London by A. R. Mowbray & Co., n.d 24 pp]
NATIONAL APOSTASY
'As for me, God forbid that I should sin against the Lord in
ceasing to pray for you: but I will teach you the good and the right way.
—1 SAM xii. 23.
On public occasions, such as the present, the minds of
Christians naturally revert to that portion of Holy Scripture, which exhibits
to us the will of the Sovereign of the world in more immediate relation to the
civil and national conduct of mankind. We naturally turn to the Old Testament,
when public duties, public errors, and public dangers, are in question. And
what in such cases is natural and obvious, is sure to be more or less right and
reasonable. Unquestionably it is mistaken theology, which would debar Christian
nations and statesmen from the instruction afforded by the Jewish Scriptures,
under a notion, that the circumstances of that people were altogether peculiar
and unique, and therefore irrelevant to every other case. True, there is hazard
of misapplication, as there is whenever men teach by example. There is peculiar
hazard, from the sacredness and delicacy of the subject; since dealing with
things supernatural and miraculous as if they were ordinary human precedents,
would be not only unwise, but profane. But these hazards are more than
counterbalanced by the absolute certainty, peculiar to this history, that what
is there commended was right, and what is there blamed, wrong. And they would
be effectually obviated, if men would be careful to keep in view this
caution:—suggested everywhere, if I mistake not, by the manner in which the Old
Testament is quoted in the New:—that, as regards reward and punishment, God dealt formerly with
the Jewish people in a manner analogous to that in which He deals now, not so
much with Christian nations, as with the souls of individual Christians.
Let us only make due allowances for this cardinal point of
difference, and we need not surely hesitate to avail ourselves, as the time may
require, of those national warnings, which fill the records of the elder
Church: the less so, as the discrepancy lies rather in what is revealed of
God's providence, than in what is required in the way of human duty. Rewards
and punishments may be dispensed, visibly at least, with a less even hand; but
what tempers, and what conduct, God will ultimately reward and punish,—this is a point which cannot be
changed: for it depends not on our circumstances, but on His essential,
unvarying Attributes.
I have ventured on these few general observations, because
the impatience with which the world endures any remonstrance [evidence] on
religious grounds, is apt to show itself most daringly, when the Law and the Prophets are appealed
to. Without any scruple or
ceremony, men give us to understand that they regard the whole as obsolete:
thus taking the very opposite ground to that which was preferred by the same
class of persons two hundred years ago; but, it may be feared, with much
the same purpose and result. Then,
the Old Testament was quoted at random for every excess of fanatical pride and
cruelty : now, its authority goes for nothing, however clear and striking the
analogies may be, which appear to warrant us in referring to it. The two
extremes, as usual, meet ; and in this very remarkable point : that they both
avail themselves of the supernatural parts of the Jewish revelation to turn
away attention from that, which they, of course, most dread and dislike in it: its authoritative confirmation
of the plain dictates of conscience in matters of civil wisdom and duty.
That portion, in particular, of the history of the chosen
people, which drew from Samuel, the truest of patriots, the wise and noble sentiment in the text, must
ever be an unpleasing and perplexing page of Scripture, to those, who would
fain persuade themselves, that a nation, even a Christian nation, may do well
enough, as such, without God, and without His Church. For what if the
Jews were bound to the Almighty by ties common to no other people? What if He
had condescended to know them in a way in which He was as yet unrevealed to all
families of the earth besides? What if, as their relation to Him was nearer,
and their ingratitude more surpassing, so they might expect more exemplary
punishment? Still, after all has been said, to exaggerate their guilt, in
degree, beyond what is supposed possible in any nation whatever now, what can
it come to, in kind and in substance, but only this;— that they rejected God? that they wished
themselves rid of the moral restraint implied in His peculiar presence and
covenant? They said, what the prophet Ezekial, long after, represents
their worthy posterity as saying, 'We will be as the heathen, the families of
the countries.' (Ezek. xx. 32.) 'Once for all, we will get rid of these
disagreeable, unfashionable scruples, which throw us behind, as we think, in
the race of worldly honour and profit.' Is this indeed a tone of thought, which Christian nations
cannot fall into? Or, if they should, has it ceased to be displeasing to God?
In other words, has He
forgotten to be angry with impiety and practical atheism? Either this
must be affirmed, or men must own, (what is clear at once to plain
unsophisticated readers,)
that this first overt act, which began the downfall of the Jewish nation,
stands on record, with its fatal consequences, for a perpetual warning to all
nations, as well as to all individual Christians, who, having accepted God for
their King, allow themselves to be weary of subjection to Him, and think they
should be happier if they were freer, and more like the rest of the world.
I do not enter into the question, whether visible temporal
judgements are to be looked for by Christian nations, transgressing as those
Jews did. Surely common sense and piety unite, in representing this inquiry as,
practically, one of no great importance. When it is once known for certain that such and such
conduct is displeasing to the King of kings, surely common sense and piety
concur in setting their mark of reprobation on such conduct, whether the
punishment, sure to overtake it, come to-morrow, or a year hence, or wait till
we are in another world.
Waiving
this question, therefore, I proceed to others, which appear to me, I own, at
the present moment especially, of the very gravest practical import.
What
are the symptoms, by which one may judge most fairly, whether or no a nation,
as such, is becoming alienated from God and Christ?
And what are the particular duties of sincere Christians,
whose lot is cast by Divine Providence in a time of such dire calamity?
The conduct of the Jews, in asking for a king, may furnish
an ample illustration of the first point : the behaviour of Samuel, then and
afterwards, supplies as perfect a pattern of the second, as can well be
expected from human nature.
I. The case is at least possible, of a nation, having for
centuries acknowledged, as an essential part of its theory of government, that,
as a Christian nation, she is also a part of Christ's Church, and bound, in all
her legislation and policy, by the fundamental rules of that Church—the case
is, I say, conceivable, of a government and people, so constituted,
deliberately throwing off the restraint, which in many respects such a
principle would impose on them, nay, disavowing the principle itself ; and
that, on the plea, that other states, as flourishing or more so in regard of
wealth and dominion, do well enough without it. Is not this desiring, like the
Jews, to have an earthly king over them, when the Lord their God is their King?
Is it not saying in other words, 'We will be as the heathen, the families of
the countries,' the aliens to the Church of our Redeemer?
To such a change, whenever it takes place, the immediate
impulse will probably be given by some pretence of danger from without,—such
as, at the time now spoken of, was furnished to the Israelites by an incursion
of the children of Ammon; or by some wrong or grievance in the executive
government, such as the malversation of Samuel's sons, to whom he had deputed his
judicial functions. Pretences will never be hard to find ; but, in reality, the
movement will always be traceable to the same decay or want of faith, the same
deficiency in Christian resignation and thankfulness, which leads so many, as
individuals, to disdain and forfeit the blessings of the Gospel. Men not
impressed with religious principle attribute their ill success in life,—the
hard times they have to struggle with,—to anything rather than their own
ill-desert: and the institutions of the country, ecclesiastical and civil, are
always at hand to bear the blame of whatever seems to be going amiss. Thus, the discontent in Samuel's
time, which led the Israelites to demand a change of constitution, was
discerned by the Unerring Eye, though perhaps little suspected by themselves,
to be no better than a fresh development of the same restless, godless spirit,
which had led them so often into idolatry. 'They have not rejected thee,
but they have rejected Me, that I should not reign over them. According to all the
works, which they have done since the day that I brought them up out of Egypt
even unto this day, wherewith they have forsaken Me, and served other gods, so
do they also unto thee' (I Sam. viii. 7,8).
The
charge might perhaps surprise many of them, just as, in other times and
countries, the impatient patrons of innovation are surprised, at finding
themselves rebuked on religious grounds. Perhaps the Jews pleaded the
express countenance, which the words of their Law, in one place (Deut. xvii.
14-20), seemed, by anticipation, to lend to the measure they were urging. And
so, in modern times, when liberties are to be taken, and the intrusive passions
of men to be indulged, precedent and permission, or what sounds like them, may
be easily found and quoted for everything. But Samuel, in God's Name, silenced
all this, giving them to understand, that in His sight the whole was a question
of motive and purpose, not of ostensible and colourable argument;—in His sight,
I say, to Whom we, as well as they, are nationally responsible for much more
than the soundness of our deductions as matter of disputation, or of law ; we
are responsible for the meaning and temper in which we deal with His Holy
Church, established among us for the salvation of our souls.
These, which have been hitherto mentioned as omens and
tokens of an Apostate Mind in a nation, have been suggested by the portion
itself of sacred history, to which I have ventured to direct your attention.
There are one or two more, which the nature of the subject, and the palpable
tendency of things around us, will not allow to be passed over.
One of
the most alarming, as a symptom, is the growing indifference, in which men
indulge themselves, to other men's religious sentiments. Under the guise of
charity and toleration we are come almost to this pass; that no difference, in
matters of faith, is to disqualify for our approbation and confidence, whether
in public or domestic life. Can we conceal it from ourselves, that every
year the practice is becoming more common, of trusting men unreservedly in the
most delicate and important matters, without one serious inquiry, whether they
do not hold principles which make it impossible for them to be loyal to their
Creator, Redeemer, and Sanctifier? Are not offices conferred, partnerships
formed, intimacies courted,—nay, (what is almost too painful to think of,) do
not parents commit their children to be educated, do they not encourage them to
intermarry, in houses, on which Apostolical Authority would rather teach them
to set a mark, as unfit to be entered by a faithful servant of Christ?
I do not now speak of public measures only or chiefly; many
things of that kind may be thought, whether wisely or no, to become from time
to time necessary, which are in reality as little desired by those who lend
them a seeming concurrence, as they are, in themselves, undesirable. But I
speak of the spirit which leads men to exult in every step of that kind; to
congratulate one another on the supposed decay of what they call an exclusive
system.
Very different are the feelings with which it seems natural
for a true Churchman to regard such a state of things, from those which would
arise in his mind on witnessing the mere triumph of any given set of adverse
opinions, exaggerated or even heretical as he might deem them. He might feel as
melancholy,—he could hardly feel so indignant.
But this is not a becoming place, nor are these safe topics,
for the indulgence of mere feeling. The point really to be considered is, whether, according to the coolest
estimate, the fashionable liberality of this generation be not ascribable, in a
great measure, to the same temper which led the Jews voluntarily to set about
degrading themselves to a level with the idolatrous Gentiles? And, if it be
true anywhere, that such enactments are forced on the Legislature by public
opinion, is APOSTASY too hard a word to describe the temper of that nation?
The same tendency is still more apparent, because the fair
gloss of candour and forbearance is wanting, in the surly or scornful
impatience often exhibited, by persons who would regret passing for
unbelievers, when Christian motives are suggested, and checks from Christian
principles attempted to be enforced on their public conduct. I say, 'their
public conduct,' more especially ; because in that, I know not how, persons are
apt to be more shameless, and readier to avow the irreligion that is in them
;—amongst other reasons, probably, from each feeling that he is one of
multitude, and fancying, therefore, that his responsibility is divided.
For example:—whatever be the cause, in this country of late
years, (though we are lavish in professions of piety,) there has been
observable a growing disinclination, on the part of those bound by VOLUNTARY
OATHS, to whatever reminds them of their obligation ; a growing disposition to
explain it all away. We know what, some years ago, would have been thought of
such uneasiness, if betrayed by persons officially sworn, in private, legal, or
commercial life. If there be any subjects or occasions, now, on which men are
inclined to judge of it more lightly, it concerns them deeply to be quite sure,
that they are not indulging or encouraging a profane dislike of God's awful
Presence ; a general tendency, as a people, to leave Him out of all their thoughts.
They will have the more reason to suspect themselves, in
proportion as they see and feel more of that impatience under pastoral
authority, which our Savior Himself has taught us to consider as a
never-failing symptom of an unchristian temper. 'He that heareth you, heareth
Me ; and he that despiseth you, despiseth Me' (S. Luke x. 16). Those words of
divine truth put beyond all sophistical exception, what common sense would lead
us to infer, and what daily experiences teaches;—that disrespect to the Successors
of the Apostles, as such, is an unquestionable symptom of enmity to Him, Who
gave them their commission at first, and has pledged Himself to be with them
for ever. Suppose such disrespect general and national, suppose it also
avowedly grounded not on any fancied tenet of religion, but on mere human
reasons of popularity and expediency, either there is no meaning at all in
these emphatic declarations of our Lord, or that nation, how highly soever she
may think of her religion and morality, stands convicted in His sight of a
direct disavowal of His Sovereignty.
To this purpose it may be worth noticing, that the ill-fated
chief, whom God gave to the Jews, as the prophet tells us, in His anger (Hosea
xiii. II), and whose disobedience and misery were referred by himself to his
'fearing the people, and obeying their voice' (I Sam. xv. 24), whose conduct,
therefore, may be fairly taken as a sample of what public opinion was at that
time supposed to require,—his first step in apostasy was, perhaps, an intrusion
on the sacrificial office (I Sam. xiii. 8-14), certainly an impatient breach of
his engagement with Samuel, as the last and greatest of his crimes was
persecuting David, whom he well knew to bear God's special commission. God forbid, that any Christian land
should ever, by her prevailing temper and policy, revive the memory and
likeness of Saul, or incur a sentence of reprobation like his. But if such a
thing should be, the crimes of that nation will probably begin in infringement
on Apostolical Rights ; she will end in persecuting the true Church ; and in
the several stages of her melancholy career, she will continually be led on
from bad to worse by vain endeavours at accommodation and compromise with evil.
Sometimes toleration may be the word, as with Saul when he spared the
Amalekites ; sometimes state security, as when he sought the life of David;
sometimes sympathy with popular feeling, as appears to have been the case, when
violating solemn treaties, he attempted to exterminate the remnant of the Gibeonites,
in his zeal for the children of Israel and Judah (2 Sam. xxi. 2). Such are the
sad but obvious results of separating religious resignation altogether from
men's notions of civil duty.
II. But here arises the other question, on which it was
proposed to say a few words ; and with a view to which, indeed, the whole
subject must be considered, if it is to lead to any practical improvement. What should be the tenor of
their conduct, who find themselves cast on such times of decay and danger? How
may a man best reconcile his allegiance to God and his Church with his duty to
his country, that country, which now, by the supposition, is fast becoming
hostile to the Church, and cannot therefore long be the friend of God?
Now in proportion as any one sees reason to fear that such
is, or soon may be, the case in his own land, just so far may he see reason to
be thankful, especially if he be called to any national trust, for such a
complete pattern of his duty, as he may find in the conduct of Samuel. That
combination of sweetness with firmness, of consideration with energy, which
constitutes the temper of a perfect public man, was never perhaps so
beautifully exemplified. He makes no secret of the bitter grief and dismay, with
which the resolution of his countrymen had filled him. He was prepared to
resist it at all hazards, had he not received from God Himself directions to
give them their own way; protesting, however, in the most distinct and solemn
tone, so as to throw the whole blame of what might ensue on their wilfulness.
Having so protested, and found them obstinate, he does not therefore at once
forsake their service, he continues discharging all the functions they had left
him, with a true and loyal, though most heavy, heart. 'God forbid that I should
sin against the Lord in ceasing to pray for you : but I will teach you the good
and the right way.'
Should
it ever happen (which God avert, but we cannot shut our eyes to the danger)
that the Apostolical Church should be forsaken, degraded, nay trampled on and
despoiled by the State and people of England, I cannot conceive a kinder wish
for her, on the part of her most affectionate and dutiful children, than that
she may, consistently, act in the spirit of this most noble sentence ; nor a
course of conduct more likely to be blessed by a restoration to more than her
former efficiency. In speaking of the Church, I mean, of course, the
laity, as well as the clergy in their three orders,—the whole body of
Christians united, according to the will of Jesus Christ, under the Successors
of the Apostles. It may, by God's blessing, be of some use, to show how, in the
case supposed, the example of Samuel might guide her collectively, and each of
her children individually, down even to minute details of duty.
The Church would, first of all, have to be constant, as
before, in INTERCESSION. No despiteful usage, no persecution, could warrant her
in ceasing to pray, as did her first fathers and patterns, for the State, and
all who are in authority. That duty once well and cordially performed, all
other duties, so to speak, are secured. Candour, respectfulness, guarded
language,— all that the Apostle meant, in warning men not to 'speak evil of
dignities,' may then, and then only, be practised, without compromise of truth
and fortitude, when the habit is attained of praying as we ought for the very
enemies of our precious and holy cause.
The constant sense of God's presence and consequent
certainty of final success, which can be kept up no other way, would also prove
an effectual bar against the more silent but hardly less malevolent feeling, of
disgust, almost amounting to misanthropy, which is apt to lay hold on sensitive
minds, when they see oppression and wrong triumphant on a large scale. The
custom of interceding, even for the wicked, will keep the Psalmist's reasoning
habitually present to their thoughts: 'Fret not thyself because of the ungodly,
neither be thou envious against the evil doers : for they shall soon be cut
down like the grass, and be withered even as the green herb. . . . Leave off
from wrath, and let go displeasure : fret not thyself, else shalt thou be moved
to do evil' (Ps. xxxvii. 1, 2, 8).
Thus not only by supernatural aid, which we have warrant of
God's word for expecting, but even in the way of natural consequence, the first
duty of the Church and of Churchmen, INTERCESSION, sincerely practised, would
prepare them for the second;—which, following the words of Samuel as our clue,
we may confidently pronounce to be REMONSTRANCE. 'I will teach you the good and
the right way.' REMONSTRANCE,
calm, distinct, and persevering, in public and in private, direct and indirect,
by word, look, and demeanour, is the unequivocal duty of every Christian,
according to his opportunities, when the Church landmarks are being broken
down.
Among laymen, a deep responsibility would appear to rest on
those particularly, whose profession leads them most directly to consider the
boundaries of the various rights and duties, which fill the space of civilized
Society. The immediate machinery of change must always pass through their hands
: and they have also very great power in forming and modifying public opinion.
The very solemnity of this day may remind them, even more than others, of the
close amity which must [20/21] ever subsist between equal justice and pure
religion ; Apostolical religion, more especially, in proportion to her superior
truth and exactness. It is an amity, made still more sacred, if possible, in
the case of the Church and Law of England, by historical recollections,
associations, and precedents, of the most engaging and ennobling cast.
But I return to the practical admonition afforded her, in
critical periods, by Samuel's example.
After the accomplishment of the change which he deprecated,
his whole behaviour, to Saul especially, is a sort of expansion of the
sentiment in the text. It is all earnest INTERCESSION with God, grave,
respectful, affectionate REMONSTRANCE with the misguided man himself. Saul is
boldly rebuked, and that publicly, for his impious liberality in sparing the
Amalekites, yet so as not to dishonour him in the presence of the people. Even
when it became necessary for God's prophet to show that he was in earnest, and
give the most effectual of warnings, by separating himself from so unworthy a
person,—when Samuel came no more to see Saul' (I Sam. xv. 35)—even then, we are
told, he still 'mourned for him.'
On the
same principle, come what may, we have ill learned the lessons of our Church,
if we permit our patriotism to decay, together with the protecting care of the
State. 'The powers that be are ordained of God,' whether they foster the true
church or no. Submission and order are still duties. They were so in the days
of pagan persecution ; and the more of loyal and affectionate feeling we
endeavour to mingle with our obedience, the better.
After all, the surest way to uphold or restore our
endangered Church, will be for each of her anxious children, in his own place
and station, to resign himself more thoroughly to his God and Saviour in those
duties, public and private, which are not immediately affected by the
emergencies of the moment: the daily and hourly duties, I mean, of piety,
purity, charity, justice. It will be a consolation understood by every
thoughtful Churchman, that let his occupation be, apparently, never so remote
from such great interests, it is in his power, by doing all as a Christian, to
credit and advance the cause he has most at heart; and what is more, to draw
down God's blessing upon it. This ought to be felt, for example, as one motive
more to exact punctuality in those duties, personal and official, which the
return of an Assize week offers to our practice ; one reason more for veracity
in witnesses, fairness in pleaders, strict impartiality, self-command, and
patience, in those on whom decisions depend ; and for an awful sense of God's
presence in all. An Apostle once did not disdain to urge good conduct upon his
proselytes of lowest condition, upon the ground, that, so doing, they would adorn
and recommend the doctrine of God our Savior (Titus ii. 10). Surely, then, it
will be no unworthy principle, if any man be more circumspect in his behaviour,
more watchful and fearful of himself, more earnest in his petitions for
spiritual aid, from a dread of disparaging the holy name of the English Church,
in her hour of peril, by his own personal fault or negligence.
As to those who, either by station or temper, feel
themselves most deeply interested, they cannot be too careful in reminding
themselves, that one chief danger, in times of change and excitement, arises
from their tendency to engross the whole mind. Public concerns, ecclesiastical
or civil, will prove indeed ruinous to those, who permit them to occupy all
their care and thoughts, neglecting or undervaluing ordinary duties, more
especially those of a devotional kind.
These cautions being duly observed, I do not see how any
person can devote himself too entirely to the cause of the Apostolical Church
in these realms. There may be, as far as he knows, but a very few to sympathize
with him. He may have to wait long, and very likely pass out of this world
before he see any abatement in the triumph of disorder and irreligion. But, if
he be consistent, he possesses, to the utmost, the personal consolations of a
good Christian : and as a true Churchman, he has that encouragement, which no
other cause in the world can impart in the same degree:—he is calmly, soberly,
demonstrably, SURE, that, sooner or later, HIS WILL BE THE WINNING SIDE, and
that the victory will be complete, universal, eternal.
He need not fear to look upon the efforts of anti-Christian
powers, as did the holy Apostles themselves, who welcomed the first persecution
in the words of the Psalmist:
'Why do the heathen rage, and the people imagine a vain
thing?
'The kings of the earth stand up, and the rulers take
counsel together, against the Lord, and against His Anointed.
'For of a truth against Thy Holy Child Jesus, Whom Thou hast
anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of
Israel, were gathered together,
'FOR TO DO WHATSOEVER THY HAND AND THY COUNSEL DETERMINED
BEFORE TO BE DONE' (Acts iv. 25-28).
