The following sermon was delivered at Kettering, in 1803, at a time when the UK was being threatened with invasion by Napoleon. Andrew Fuller was a leader of the Particular Baptists of England and instrumental in the formation of the Particular Baptist Society for the Propagation of the Gospel Amongst the Heathen (later known as the Baptist Missionary Society and today as BMS World Mission)

Christian Patriotism
Andrew Fuller
“And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it; for in the peace thereof shall ye have peace.” — Jer. 29:7.
In the course of human events, cases may be expected to occur in which a serious mind may be at a loss with respect to the path of duty. Presuming, my brethren, that such may be the situation of some of you, at this momentous crisis—a crisis in which your country, menaced by an unprincipled, powerful, and malignant foe, calls upon you to arm in its defence—I take the liberty of freely imparting to you my sentiments on the subject.
When a part of the Jewish people were carried captives to Babylon, ten years, or thereabouts, before the entire ruin of the city and temple, they must have felt much at a loss in determining upon what was duty. Though Jeconiah, their king, was carried captive with them, yet the government was still continued under Zedekiah; and there were not wanting prophets, such as they were, who encouraged in them the hopes of a speedy return. To settle their minds on this subject, Jeremiah, the prophet, addressed the following letter to them, in the name of the Lord:—“Thus saith the Lord of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon: Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them; take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished: and seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it; for in the peace thereof shall ye have peace.”
I do not suppose that the case of these people corresponds exactly with ours; but the difference is of such a nature as to heighten our obligations. They were in a foreign land; a land where there was nothing to excite their attachment, but every thing to provoke their dislike. They had enjoyed all the advantages of freedom and independence, but were now reduced to a state of slavery. Nor were they enslaved only: to injury was added insult. They that led them captive required of them mirth, saying, “Sing us one of the songs of Zion!” Revenge, in such circumstances, must have seemed natural; and if a foreign invader, like Cyrus, had placed an army before their walls, it had been excusable, one would have thought, not only to have wished him success, but if an opportunity had offered, to have joined an insurrection in aid of him: yet nothing like this is allowed. When Cyrus actually took this great city, it does not appear that the Jews did any thing to assist him. Their duty was to seek the welfare of the city, and to pray to the Lord for it, leaving it to the great Disposer of all events to deliver them in his own time; and this not merely as being right, but wise: “In their peace ye shall have peace.”
Now if such was the duty of men in their circumstances, can there be any doubt with respect to ours? Ought we not to seek the good of our native land; the land of our fathers’ sepulchres: a land where we are protected by mild and wholesome laws, administered under a paternal prince; a land where civil and religious freedom are enjoyed in a higher degree than in any other country in Europe; a land where God has been known for many centuries as a refuge; a land, in fine, where there are greater opportunities for propagating the gospel, both at home and abroad, than in any other nation under heaven? Need I add to this, that the invader was to them a deliverer; but to us, beyond all doubt, would be a destroyer?
Our object, this evening, will be, partly to inquire into the duty of religious people towards their country, and partly to consider the motive by which it is enforced.
I. Inquire into the duty of religious people towards their country. Though, as Christians, we are not of the world, and ought not to be conformed to it; yet, being in it, we are under various obligations to those about us. As husbands, wives, parents, children, masters, servants, &c., we cannot be insensible that others have a claim upon us, as well as we upon them; and it is the same as members of a community united under one civil government. If we were rulers, our country would have a serious claim upon us as rulers; and, as we are subjects, it has a serious claim upon us as subjects. The manner in which we discharge these relative duties contributes not a little to the formation of our character, both in the sight of God and man.
The directions given to the Jewish captives were comprised in two things; “seeking the peace of the city,” and “praying to the Lord for it.” These directions are very comprehensive; and apply to us, as we have seen, much more forcibly than they did to the people to whom they were immediately addressed. Let us inquire, more particularly, what is included in them.
Seek the peace of the city. The term here rendered peace (שלם) signifies not merely an exemption from wars and insurrections, but prosperity in general. It amounts, therefore, to saying, Seek the good or welfare of the city. Such, brethren, is the conduct required of us, as men and as Christians. We ought to be patriots, or lovers of our country.
To prevent mistakes, however, it is proper to observe that the patriotism required of us is not that love of our country which clashes with universal benevolence, or which seeks its prosperity at the expense of the general happiness of mankind. Such was the patriotism of Greece and Rome; and such is that of all others where Christian principle is not allowed to direct it. Such, I am ashamed to say, is that with which some have advocated the cause of negro slavery. It is necessary, forsooth, to the wealth of this country! No; if my country cannot prosper but at the expense of justice, humanity, and the happiness of mankind, let it be unprosperous! But this is not the case. Righteousness will be found to exalt a nation, and so to be true wisdom. The prosperity which we are directed to seek in behalf of our country involves no ill to any one, except to those who shall attempt its overthrow. Let those who fear not God, nor regard man, engage in schemes of aggrandizement, and let sordid parasites pray for their success. Our concern is to cultivate that patriotism which harmonizes with good-will to men. O my country, I will lament thy faults! Yet, with all thy faults, I will seek thy good; not only as a Briton, but as a Christian: “for my brethren and companions’ sakes, I will say, Peace be within thee: because of the house of the Lord my God, I will seek thy good!”
If we seek the good of our country, we shall certainly do nothing, and join in nothing, that tends to disturb its peace, or hinder its welfare. Whoever engages in plots and conspiracies to overturn its constitution, we shall not. Whoever deals in inflammatory speeches, or in any manner sows the seeds of discontent and disaffection, we shall not. Whoever labours to depreciate its governors, supreme or subordinate, in a manner tending to bring government itself into contempt, we shall not. Even in cases wherein we may be compelled to disapprove of measures, we shall either be silent, or express our disapprobation with respect and with regret. A dutiful son may see a fault in a father; but he will not take pleasure in exposing him. He that can employ his wit in degrading magistrates is not their friend, but their enemy; and he that is an enemy to magistrates is not far from being an enemy to magistracy, and, of course, to his country. A good man may be aggrieved; and, being so, may complain. Paul did so at Philippi. But the character of a complainer belongs only to those who walk after their own lusts.
If we seek the good of our country, we shall do every thing in our power to promote its welfare. We shall not think it sufficient that we do it no harm, or that we stand still as neutrals, in its difficulties. If, indeed, our spirits be tainted with disaffection, we shall be apt to think we do great things by standing aloof from conspiracies, and refraining from inflammatory speeches; but this is no more than may be accomplished by the greatest traitor in the land, merely as a matter of prudence. It becomes Christians to bear positive good-will to their country, and to its government, considered as government, irrespective of the political party which may have the ascendency. We may have our preferences, and that without blame; but they ought never to prevent a cheerful obedience to the laws, a respectful demeanour towards those who frame and those who execute them, or a ready co-operation in every measure which the being or well-being of the nation may require. The civil power, whatever political party is uppermost, while it maintains the great ends of government, ought, at all times, to be able to reckon upon religious people as its cordial friends; and if such we be, we shall be willing, in times of difficulty, to sacrifice private interest to public good; shall contribute of our substance without murmuring; and, in cases of imminent danger, shall be willing to expose even our lives in its defence.
As the last of these particulars is a subject which deeply interests us at the present juncture, I shall be excused if I endeavour to establish the grounds on which I conceive its obligation to rest.
We know that the father of the faithful, who was only a sojourner in the land of Canaan, when his kinsman Lot with his family were taken captives by a body of plunderers, armed his trained servants, pursued the victors, and bravely recovered the spoil. It was on this occasion that Melchizedek blessed him, saying, “Blessed be Abraham of the most high God, possessor of heaven and earth: and blessed be the most high God, who hath delivered thine enemies into thine hand!”
Perhaps it will be said, This was antecedent to the times of the New Testament; Jesus taught his disciples not to resist evil; and when Peter drew his sword, he ordered him to put it up again; saying, “All they that take the sword shall perish with the sword.”
You know, my brethren, I have always deprecated war, as one of the greatest calamities; but it does not follow, hence, that I must consider it in all cases unlawful.
Christianity, I allow, is a religion of peace; and whenever it universally prevails, in the spirit and power of it, wars will be unknown. But so will every other species of injustice; yet, while the world is as it is, some kind of resistance to injustice is necessary, though it may at some future time become unnecessary. If our Saviour’s command that we resist not evil be taken literally and universally, it must have been wrong for Paul to have remonstrated against the magistrates at Philippi; and he himself would not have reproved the person who smote him at the judgment-seat.
I allow that the sword is the last weapon to which we should have recourse. As individuals, it may be lawful, by this instrument, to defend ourselves or our families against the attacks of an assassin; but, perhaps, this is the only case in which it is so; and even there, if it were possible to disarm and confine the party, it were much rather to be chosen than in that manner to take away his life. Christianity does not allow us, in any case, to retaliate from a principle of revenge. In ordinary injuries it teaches patience and forbearance. If an adversary “smite us on one cheek,” we had better “turn to him the other also,” than go about to avenge our own wrongs. The laws of honour, as acted upon in high life, are certainly in direct opposition to the laws of Christ; and various retaliating maxims, ordinarily practised among men, will no doubt be found among the works of the flesh.
And if, as nations, we were to act on Christian principles, we should never engage in war but for our own defence; nor for that, till every method of avoiding it had been tried in vain.
Once more, It is allowed that Christians, as such, are not permitted to have recourse to the sword, for the purpose of defending themselves against persecution for the gospel’s sake. No weapon is admissible in this warfare but truth, whatever be the consequence. We may remonstrate, as Paul did at Philippi, and our Lord himself, when unjustly smitten; but it appears to me that this is all. When Peter drew his sword, it was with a desire to rescue his Master from the persecuting hands of his enemies, in the same spirit as when he opposed his going up to Jerusalem; in both which instances he was in the wrong: and the saying of our Saviour, that “all they that take the sword shall perish with the sword,” has commonly been verified, in this sense of it.
I believe it will be found, that when Christians have resorted to the sword in order to resist persecution for the gospel’s sake, as did the Albigenses, the Bohemians, the French protestants, and some others, within the last six hundred years, the issue has commonly been, that they have perished by it; that is, they have been overcome by their enemies, and exterminated: whereas, in cases where their only weapons have been “the blood of the Lamb, and the word of their testimony, loving not their lives unto death,” they have overcome. Like Israel in Egypt, the more they have been afflicted, the more they have increased.
But none of these things prove it unlawful to take up arms as members of civil society, when called upon to do so for the defence of our country. The ground on which our Saviour refused to let his servants fight for him, that he should not be delivered into the hands of the Jews, was, that his was a kingdom “not of this world;” plainly intimating that if his kingdom had been of this world, a contrary line of conduct had been proper. Now this is what every other kingdom is: it is right, therefore, according to our Lord’s reasoning, that the subjects of all civil states should, as such, when required, fight in defence of them.
Has not Christianity, I ask, in the most decided manner recognized civil government, by requiring Christians to be subject to it? Has it not expressly authorized the legal use of the sword? Christians are warned that the magistrate “beareth not the sword in vain;” and that he is “the minister of God, a revenger, to execute wrath upon him that doeth evil.” But if it be right for the magistrate to bear the sword, and to use it upon evil-doers within the realm, it cannot be wrong to use it in repelling invaders from without; and if it be right on the part of the magistrate, it is right that the subject should assist him in it; for otherwise, his power would be merely nominal, and he would indeed “bear the sword in vain.”
We have not been used, in things of a civil and moral nature, to consider one law as made for the religious part of a nation, and another for the irreligious. Whatever is the duty of one, allowing for different talents and situations in life, is the duty of all. If, therefore, it be not binding upon the former to unite in every necessary measure for the support of civil government, neither is it upon the latter; and if it be binding upon neither, it must follow that civil government itself ought not to be supported, and that the whole world should be left to become a prey to anarchy or despotism.
Further, If the use of arms were, of itself, and in all cases, inconsistent with Christianity, it were a sin to be a soldier:but nothing like this is held out to us in the New Testament. On the contrary, we there read of two believing centurions;and neither of them was reproved on account of his office, or required to relinquish it. We also read of publicans and soldiers who came to John to be baptized, each asking, “What shall we do?” The answer to both proceeds on the same principle: they are warned against the abuses of their respective employments; but the employments themselves are tacitly allowed to be lawful. To the one he said, “Exact no more than that which is appointed you:” to the other, “Do violence to no man, neither accuse any falsely, and be content with your wages.” If either of these occupations had been in itself sinful, or inconsistent with that kingdom which it was John’s grand object to announce, and into the faith of which his disciples were baptized, he ought, on this occasion, to have said so, or, at least, not to have said that which implies the contrary.
If it be objected that the sinfulness of war would not lie so much at the door of the centurions and soldiers as of the government by whose authority it was proclaimed and executed, I allow there is considerable force in this; but yet, if the thing itself were necessarily, and in all cases, sinful, every party voluntarily concerned in it must have been a partaker of the guilt, though it were in different degrees.
But granting, it may be said, that war is not, in itself, necessarily sinful; yet it becomes so by the injustice with which it is commonly undertaken and conducted. It is no part of my design to become the apologist of injustice, on whatever scale it might be practised. But if wars be allowed to be generally undertaken and conducted without a regard to justice, it does not follow that they are always so; and still less that war itself is sinful. In ascertaining the justice or injustice of war, we have nothing to do with the motives of those who engage in it. The question is, Whether it be in itself unjust? If it appeared so to me, I should think it my duty to stand aloof from it as far as possible.
There is one thing, however, that requires to be noticed. Before we condemn any measure as unjust, we ought to be in possession of the means of forming a just judgment concerning it.
If a difference arise only between two families, or two individuals, though every person in the neighbourhood may be talking and giving his opinion upon it; yet it is easy to perceive that no one of them is competent to pronounce upon the justice or injustice of either side, till he has acquainted himself with all the circumstances of the case, by patiently hearing it on both sides. How much less, then, are we able to judge of the differences of nations, which are generally not a little complex, both in their origin and bearings; and of which we know but little, but through the channel of newspapers and vague reports! It is disgusting to hear people, whom no one would think of employing to decide upon a common difference between two neighbours, take upon them to pronounce, with the utmost freedom, upon the justice or injustice of national differences. Where those who are constitutionally appointed to judge in such matters have decided in favour of war, however painful it may be to my feelings, as a friend of mankind, I consider it my duty to submit, and to think well of their decision, till, by a careful and impartial examination of the grounds of the contest, I am compelled to think otherwise.
After all, there may be cases in which injustice may wear so prominent a feature, that every thinking and impartial mind shall be capable of perceiving it; and where it does so, the public sense of it will and ought to be expressed. In the present instance, however, there seems to be no ground of hesitation. In arming to resist a threatened invasion, we merely act on the defensive; and not to resist an enemy, whose ambition, under the pretence of liberating mankind, has carried desolation wherever he has gone, were to prove ourselves unworthy of the blessings we enjoy. Without taking upon me to decide on the original grounds of the difference, the question at issue with us is, Is it right that any one nation should seek absolutely to ruin another, and that other not be warranted, and even obliged, to resist it? That such is the object of the enemy, at this time, cannot be reasonably doubted. If my country were engaged in an attempt to ruin France, as a nation, it would be a wicked undertaking; and if I were fully convinced of it, I should both hope and pray that they might be disappointed. Surely, then, I may be equally interested in behalf of my native land!
But there is another duty which we owe to our country; which is, That we pray to the Lord for it. It is supposed that religious people are a praying people. The godly Israelites, when carried into Babylon, were banished from temple-worship; but they still had access to their God. The devotional practice of Daniel was well known among the great men of that city, and proved the occasion of a conspiracy against his life. King Darius knew so much of the character of the Jews as to request an interest in their prayers, in behalf of himself and his sons. My brethren, your country claims an interest in yours; and I trust that, if no such claim were preferred, you would, of your own accord, remember it.
You are aware that all our dependence, as a nation, is upon God; and, therefore, should importune his assistance. After all the struggles for power, you know that in his sight all the inhabitants of the world are reputed as nothing: he doth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou? Indeed this has been acknowledged, and at times sensibly felt, by irreligious characters; but in general the great body of a nation, it is to be feared, think but little about it. Their dependence is upon an arm of flesh. It may be said, without uncharitableness, of many of our commanders, both by sea and land, as was said of Cyrus, God hath girded them, though they have not known him. But by how much you perceive a want of prayer and dependence on God in your countrymen, by so much more should you be concerned, as much as in you lies, to supply the defect. “The prayer of a righteous man availeth much.”
You are also aware, in some measure, of the load of guilt that lies upon your country; and should therefore supplicate mercy on its behalf. I acknowledge myself to have much greater fear from this quarter than from the boasting menaces of a vain man. If our iniquities provoke not the Lord to deliver us into his hand, his schemes and devices will come to nothing. When I think, among other things, of the detestable traffic before alluded to, in which we have taken so conspicuous a part, and have shed so much innocent blood, I tremble! When we have fasted and prayed, I have seemed to hear the voice of God, saying unto us, “Loose the bands of wickedness, undo the heavy burdens, let the oppressed go free, and break every yoke!” Yet, peradventure, for his own name’s sake, or from a regard to his own cause, which is here singularly protected, the Lord may hearken to our prayers, and save us from deserved ruin. We know that Sodom itself would have been spared if ten righteous men could have been found in her. I proceed to consider,
II. The motive by which these duties are enforced: “In the peace thereof shall ye have peace.”
The Lord hath so wisely and mercifully interwoven the interests of mankind as to furnish motives to innumerable acts of justice and kindness. We cannot injure others, nor even refrain from doing them good, without injuring ourselves.
The interests of individuals and families are closely connected with those of a country. If the latter prosper, generally speaking, so do the former; and if the one be ruined, so must the other. It is impossible to describe, or to conceive beforehand, with any degree of accuracy, the miseries which the success of a foreign enemy, such as we have to deal with, must occasion to private families. To say nothing of the loss of property among the higher and middle classes of people, (which must be severely felt, as plunder will, undoubtedly, be the grand stimulus of an invading army,) who can calculate the loss of lives? Who can contemplate, without horror, the indecent excesses of a victorious, unprincipled, and brutal soldiery? Let not the poorest man say, I have nothing to lose. Yes, if men of opulence lose their property, you will lose your employment. You have also a cottage, and perhaps a wife and family, with whom, amidst all your hardships, you live in love; and would it be nothing to you to see your wife and daughters abused, and you yourself unable to protect them, or even to remonstrate, but at the hazard of being thrust through with the bayonet? If no other considerations will induce us to protect our country, and pray to the Lord for it, our own individual and domestic comfort might suffice.
To this may be added, our interests as Christians, no less than as men and as families, are interwoven with the well-being of our country. If Christians, while they are in the world, are, as has been already noticed, under various relative obligations, it is not without their receiving, in return, various relative advantages. What those advantages are we should know to our grief, were we once to lose them. So long have we enjoyed religious liberty in this country, that I fear we are become too insensible of its value. At present we worship God without interruption. What we might be permitted to do under a government which manifestly hates Christianity, and tolerates it even at home only as a matter of policy, we know not. This, however, is well known, that a large proportion of those unprincipled men, in our own country, who have been labouring to overturn its constitution, have a deep-rooted enmity to the religion of Jesus. May the Lord preserve us, and every part of the united kingdom, from their machinations!
Some among us, to whatever extremities we may be reduced, will be incapable of bearing arms; but they may assist by their property, and in various other ways: even the hands of the aged poor, like those of Moses, may be lifted up in prayer; while their countrymen, and it may be their own children, are occupying the post of danger. I know it is the intention of several whom I now address freely to offer their services at this important period. Should you, dear young people, be called forth in the arduous contest, you will expect an interest in our prayers. Yes, and you will have it. Every one of us, every parent, wife, or Christian friend, if they can pray for any thing, will importune the Lord of hosts to cover your heads in the day of battle!
Finally, It affords satisfaction to my mind to be persuaded that you will avail yourselves of the liberty granted to you of declining to learn your exercise on the Lord’s day. Were you called to resist the landing of the enemy on that day, or any other work of necessity, you would not object to it; but, in other cases, I trust, you will. “Render to Cæsar the things that are Cæsar’s, and unto God the things that are God’s.”[1]

[1] Andrew Gunton Fuller, The Complete Works of Andrew Fuller: Memoirs, Sermons, Etc., ed. Joseph Belcher, vol. 1 (Harrisonburg, VA: Sprinkle Publications, 1988), 202–209.

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Several years ago a fellow pastor who served with me at Grace Baptist Church told me how he came to study the doctrine of the perseverance of the saints as a new believer. Shortly after he was converted he became involved in his church’s evangelism efforts, eager to be a part of the work of making disciples.
Employing the methods that he had been taught, he noticed that a large percentage of the people who made professions of faith seemed to have no interest in the things of the Lord. Even most of those who agreed to be baptized drifted away from participation in church life after a few months.
When my friend asked his pastor about this phenomenon the answer that he received startled him. “Some Christians start backsliding as soon as they are converted.”
I was reminded of his story recently when I came across comments David Miller made years ago while preaching from Acts 2:42. That verse says, “And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (KJV).
In his sermon, David explained what the phrase, “continued steadfastly,” meant for those new converts:
I don’t have any background in the biblical languages, and I’m not a scholar, but I do have a homespun definition of what that phrase means. I believe it means they did not backslide right off. They didn’t join the church one Sunday morning during the heat of the revival service and have company come in that afternoon and not be able to make it out to the evening worship service. You’ve encountered the person who comes to church one Sunday and, the next Sunday, they had to go out of town in their new car ten miles to visit with Granny out in the country and she needed help with the noon meal and they couldn’t attend church out there. You know the ones. They stay visiting much longer than they intended and by the time they got home late that Sunday afternoon, about 2:30, they were so worn and weary, they couldn’t make it back to the worship service that evening. And the following Wednesday, they had so looked forward to the mid-week Bible study and prayer time, but the little ten-year-old boy came home with a high temperature of 98.7 and they didn’t think he ought to be out in the night air. Brother, unlike these people, the folks converted in Acts just didn’t backslide right off.
The Second London Baptist Confession of Faith (1689) dedicates a whole chapter to the doctrine of the perseverance of the saints. It affirms the biblical truth that those whom God saves, He keeps, not merely out of hell and for heaven, but He keeps them in the way of faith. He keeps them repenting, believing, and following Christ.
As the first paragraph of that chapter states,
Those God has accepted in the Beloved, effectually called and sanctified by his Spirit, and given the precious faith of his elect can neither totally nor finally fall from a state of grace. They will certainly persevere in grace to the end and be eternally saved, because the gifts and callings of God are irrevocable. Therefore, he still brings about and nourishes in them faith, repentance, love, joy, hope, and all the graces of the Spirit that lead to immortality. Even though many storms and floods arise and beat against them, yet these things will never be able to move the elect from the foundation and rock to which they are anchored by faith. The felt sight of the light and love of God may be clouded and obscured from them for a time through their unbelief and the temptations of Satan. Yet God is still the same; they will certainly be kept by the power of God for salvation, where they will enjoy their purchased possession. For they are engraved on the palms of his hands, and their names have been written in the book of life from all eternity.
This does not mean that Christians cannot or will not fall into seasons of spiritual lethargy and even temporary apostasy. Rather, it is the nature of eternal salvation so to work in believers’ lives that they will not successfully remain in a pattern of blatant rebellion to the ways of the Lord Jesus who purchased them.
Again, as the confession puts it,
They may fall into grievous sins and continue in them for a time, due to the temptation of Satan and the world, the strength of corruption remaining in them, and the neglect of means of their preservation. In so doing, they incur God’s displeasure and grieve his Holy Spirit; their graces and comforts become impaired; their hearts are hardened and their consciences wounded; they hurt and scandalize others and bring temporary judgments on themselves. Nevertheless, they will renew their repentance and be preserved through faith in Christ Jesus to the end.
Christians don’t back slide “right off.” Neither do they backslide forever. As Jesus said,
My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one (John 10:27-30).
The grace that saves a person also sanctifies that person. The grace that regenerates also preserves. So, too, the faith that unites a person to Christ also perseveres in trusting and following Christ.

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One of the joys of the reformed faith is its evangelistic pedigree. From Calvin’s Geneva to Judson’s love for Burma, those who embrace the doctrines of grace have a long history of commitment to sharing Christ with the nations.  

When it comes to rural America, evangelism has its challenges. Today’s post focuses on 4 commitments we must have for biblical evangelism in small towns. 

Presupposition 

We begin with a non-negotiable presupposition: Christ is worthy to be preached in every place. From popular urban centers to remote villages, our Lord Jesus is worthy to be heralded to all creation. 

It is statistically less likely for your church to see large numbers of persons converted in rural settings. For example, in a city with 100,000 people, if 1% responded positively to the gospel, you’d see 1,000 converts. If the math held true for a town with 1,000 people, you’d see 10 converts. 

God is sovereign. He will save whom He will for His own glory. But this presupposition, the worthiness of Christ to be proclaimed in all places, will help you from any discouragement associated with lack of “success” in evangelism in small towns. When we preach Christ rightly, there is no lack of success! Christ is being proclaimed, and He is worthy. 

Prayer

Secondly, evangelism should not be separated from prayer. Paul asks the Colossian church to “pray also for us, that God may open to us a door for the word, to declare the mystery of Christ…” (Col. 4:3). 

Churches in small towns must be committed to praying for opportunities for evangelism. They must also be committed to pray specifically for lost souls in their community. Periodically, the church ought to gather to intentionally pray for the banner of Christ to be lifted high within the town that you are located. 

God has placed your church in your rural community for a reason. And one of those reasons is that you would be concerned for the lost there and seek the Lord’s mercy on their behalf confident that God has “many in this city who are[His] people” (Acts 18:10).

Proclamation 

We must remember that evangelism is not ultimately an event or program, but proclamation of the gospel, which includes telling sinners what they must do to be saved, namely, repent and believe the gospel (cf. Mark 1:15). 

I’ve seen churches go wrong here in hosting well intentioned events that ultimately left out the gospel. Passing out water bottles with bible verses on them is certainly not a bad thing, but don’t confuse that with evangelism. In order to evangelize, we must communicate the gospel and a call to sinners to repent and trust it. 

There are three primary ways our church has sought to do this. First, we have committed to going door to door once a month for the purpose of sharing the gospel. This can be uncomfortable and there is certainly prudence that must be exercised here in terms of time of day, number of people going to the home, safety, etc. However, it is our belief that the church must seek to get the gospel out rather than merely expecting lost persons to walk in our doors. 

Is it not a shame that the heretical Jehovah Witnesses are the ones known for going door to door while too many of us with the true gospel of Christ stay at home? However this may look in your community, consider regularly and intentionally taking the gospel to the homes of your area. 

Secondly, we try to preach at our local grocery store once a month. This too can seem uncomfortable, but I encourage churches to consider their own local community and see whether or not something like this would be feasible. For years I had convinced myself that street preaching was just for the big cities. But this goes back to our presupposition: Christ is worthy to be proclaimed even if the crowd is not the size of George Whitefield’s! Find a store, or gas station, or street corner, and proclaim the gospel. You may be surprised by what God does. One thing we’ve noticed is that other churches have reached out to us encouraged by our evangelism. What if your faithfulness inspires other churches to be more serious about evangelism too? 

Finally, we like to flood our community with tracts. Tracts are not the be all end all of evangelism. They are really a low bar. You simply hand a tract to a cashier, or friend at the ball game, or man in line at the local donut shop. We make our own tracts and put our church website on them in hopes that some will check out more about the gospel and our local church. 

Persistence 

The final encouragement I have for evangelism in small towns is don’t give up. Ecclesiastes 11:1 says, “Cast your bread upon the waters, for you will find it after many days.” I once heard a pastor friend preach from that text exhorting us to sow many seeds when it comes to evangelism and to remember this important truth: “sow nothing, reap nothing.” 

You can convince yourself that your evangelistic efforts are weak and pathetic and will never return any fruit. But can I encourage you that weak evangelistic efforts are always better than no evangelistic efforts? So, don’t give up!

You may hand out a tract, or preach on the corner, or knock on a door and no one come to Christ. Yet, I can assure you that it is 100% guaranteed that no one will come to Christ if we do not proclaim the gospel (cf. Rom. 10:14-17). So, do not be discouraged. Continue to sow seeds and trust God with the return. 

Continue to look for opportunities that are unique to your area. For us, we’ve preached in our local Christmas and Fair Parades. We’ve preached at local festivals our town has hosted. We’ve gone to local events to pass out gospel tracts and talk with people. We’ve done some Christmas Caroling, which is not the same as evangelism, but we did use the opportunity to pass out gospel tracts. Last Christmas we also did “evangelistic letter writing” where we gathered one Sunday evening at our church, I shared the gospel, and then we wrote letters to lost persons in our community (and beyond) imploring them to understand what Christmas is about and to repent and believe the gospel. 

Each rural area is going to look a little different. But this truth remains: Your community is in desperate need of the gospel. Will your church commit to having the presupposition, prayer, proclamation, and persistence necessary to make Christ known in your specific area?