“. . . and not frightened in anything by your opponents. This is  a clear sign to them of their destruction, but  of your salvation, and that from God.  For  it has been granted to you that for the sake of Christ you should not only believe in him but also  suffer for his sake,  engaged in the same  conflict that  you saw I had and now hear that I still have.” (Philippians 1:28-30 ESV) 

When was the last time you truly experienced fear? 

Few of us will ever encounter such ghastly horror as what took place on March 27, 2023. 

That Monday morning, a 28-year-old, female, transgender-identifying former student at the elementary school on the grounds of Covenant Presbyterian Church in Nashville, Tenn., entered school property and opened fire, murdering three adults and three children in a planned attack before she was neutralized by police. 

The attack has come on the heels of what some media outlets are increasingly recognizing as an uptick in calls for violence against Christians among social media’s sexual revolutionaries. 

Pastor Chad Scruggs, whose nine-year-old daughter Hallie was slain, responded the next morning to reporters with a single sentence: “Through tears we trust that she is in the arms of Jesus who will raise her to life once again.” 

Scruggs’ simple statement of faith underscores the Apostle Paul’s words in our text: “Only let your manner of life be worthy of the gospel of Christ . . . not [being] frightened in anything by your opponents” (1:27-28). 

Only this “gospel of Christ”—the announcement of both forgiveness of sin through the cross and victory through Christ’s resurrection and reign—can arm the believer with such fearlessness. And this fearlessness speaks volumes to the watching world. 

“This is a clear sign to [your opponents] of their destruction, but of your salvation, and that from God,” Paul continues (v. 28). The Christian’s patient endurance amid opposition signals both (1) God’s judgment on his enemies and (2) God’s vindication of his people. 

Elsewhere, Paul tells the Thessalonians that their suffering for the kingdom of God is “evidence of the righteous judgment of God,” that they may be considered “worthy of the kingdom of God”—since God will “repay with affliction” and “vengeance” those who persecute believers, while he grants “relief” to his people who are afflicted (1 Thessalonians 1:5-7). The Christian sufferer’s fearless confidence in the gospel draws today, between God’s true children and his enemies, that line in the sand which will open into a great gulf on the last day. 

But we may ask, how? That is, how is it that patient endurance in persecution serves as a sign of the Christian’s right standing with God? The answer comes from the notion of suffering as a gift. 

“For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake” (Philippians 1:29). Contrary to what we are often told as modern, self-made individuals, saving faith is more than my own personal initiative to take hold of Christ for salvation. It is more than a mere expression of my “free will.” It is also, and more accurately, a gift from God: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God” (Ephesians 2:8). 

We need faith as a gift of God, given to us by the Holy Spirit, because we are “dead” in sin, intently following others, the devil, and the desires of the flesh (vv. 1-3). We are blinded by sin and need new eyes to see the light of the gospel (2 Corinthians 4:4). Our hearts of stone must be replaced with living, beating hearts (Ezekiel 36:26). In short, we must be born again (John 3:3). 

The beauty of the gospel is not only that Christ freely redeemed sinners by dying for them, but that the Holy Spirit freely saves sinners now by giving them faith in Christ when they hear the gospel, conquering all their resistance (cf. Acts 13:48, 16:14). What a precious gift this is indeed to those of us who know our own propensity to rebellion and unbelief! 

Thus, Paul instructs the Philippians: just as your faith itself is a gift of God in salvation, so is your suffering for Christ. It is as sure a sign of God’s grace in your life as the very act of trust that unites you to Christ. This is why, when Jesus’ disciples endured persecution for the first time, they left “rejoicing that they were counted worthy to suffer dishonor for the name [of Christ]” (Acts 5:41). 

And the Philippians aren’t alone in this Christian suffering; they partake in it along with Paul, “engaged in the same conflict” as the apostle (v. 30). This is a comfort to those wary of entering into missionary sufferings as a Christian engaged in our gospel task. When suffer for Christ, we suffer with Christ, and with his whole body—and yet, in this suffering, we win. 

Not long after learning of the tragic news from Nashville, my wife and I put our own children to bed. I couldn’t help but be overcome by the weight of Jesus’ words as I read Mark 5 for our family worship: “Taking her [a young girl who died] by the hand he said to her, ‘Talitha cumi,’ which means, ‘Little girl, I say to you, arise’” (Mark 5:41). 

The enemy may steal, wound, and destroy, but our Lord Jesus Christ is the one who takes his people by the cold, lifeless hand, breathes into them the breath of life, and causes them to rise. One day we will all be raised, and in our flesh, we will see God face to face (Job 19:26). Until then, our hope in the face of suffering is an omen of doom to Christ’s enemies and a sign of our own sure victory. Suffering has indeed been granted to us, yet so have our faith and our very salvation. 

Prayer:

Merciful Father,

All around us, we see reasons to fear. As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered” (Romans 8:36). Yet we look to you and confess boldly that nothing can separate us from your love. We know that whatever the extent, great or small, to which we may suffer for the gospel, you have ordained these sufferings for us as a gift—just as our faith itself is a gift. We praise you for this gift and ask or the grace to bear it gladly, looking to Christ. Grant us the type of fearlessness that would be a sign to all watching us of the final judgment and of your saving power. Give us a sound mind set on eternal things, and use this to move and change their hearts.

In your Son’s name,

Amen.

PRAYER REQUESTS:

Pray for the families of the Covenant School and Covenant Presbyterian Church in Nashville as they mourn. Intercede before the throne of grace, asking that they would not “grieve as others do who have no hope” (1 Thessalonians 4:13) but rather as those with their hope firmly settled in Christ. Lift up others in prayer who have endured similar hardships. 

Pray for persecuted believers worldwide facing violence for their faith. Plead with the Lord to reveal his justice and vindicate his saints so that the gospel would be advanced. Ask God to grant that the blood of his martyrs would be the seed of his church. 

Pray for sent missionaries suffering for the gospel in ways great and small across the world—enduring criticism, marginalization, legal opposition, physical resistance, or even the simple inconveniences of cross-cultural living. Ask for grace, strength, and heavenly perspective for these workers.

This article was originally posted at ABWE and is reposted here with the author’s permission.

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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Charles Dickens utilized his pen to influence his readers’ opinions. In a Christmas Carol, he strikes out against the ill-treatment of the poor through stinginess. He prescribed for Scrooge’s spirit to be replaced with the love for the common man. In another work, Little Dorrit, Dickens turned threatening eyes upon a practice that stifles man’s freedom to live and enjoy life. What has enchained man to a life of bondage? The answer is the Victorian Sabbath.

The narrator in his story described “a Sunday evening in London, gloomy, close, and stale.… Melancholy streets in a penitential garb of soot, steeped the souls of the people who were condemned to look at them out of windows, in dire despondency.”[1] Dickens considered the Victorian Sabbath to be punishment for the laborer who toiled the previous six days. “Nothing for the spent toiler to do,” lamented the narrator, “but to compare the monotony of the seventh day with the monotony of his six days.”[2]

To replace the Victorian Sabbath, Dickens advocated for Sunday societies along with other intellectuals in Britian.[3] These groups began meeting in the 1860s and replaced the traditional Christian sermon with a lecture on science or another subject. Thus, the common man, on his only day off a week, would have another option of inquiry than attending a depressing church service. For Dickens, the Victorian Sabbath produced misery and not joy.

Charles Spurgeon, however, came to the opposite conclusion. God gave humanity the Christian Sabbath as a day of joy. “Time is the ring,” he preached, “and these Sabbaths are the diamonds set in it.… The Sabbaths are the beds full of rich choice flowers.”[4] Elsewhere, he called the Sabbath “the pearl of the week”[5] and “a day to feast yourselves in God.”[6] Moreover, “they are full of brightness, and joy, and delight.”[7]

Spurgeon also compared the gift of the Sabbath to the gift of marriage. He argued, “It is a blessing for which good men dwelling with affectionate wives praise God every day they live. Marriage and the Sabbath are the two choice boons of primeval love that have come down to us from Paradise, the one to bless our outer and the other our inner life.”[8] Certainly, this statement exalted the Sabbath day, considering Spurgeon’s blessed union with his wife.

Reflecting upon his letters to her, Susannah wrote, “To the end of his beautiful life it was the same, his letters were always those of a devoted lover, as well as of a tender husband.”[9] After thirty-six years of marriage, she saw herself as the “loving wife of the best man on God’s earth.”[10] From the couple’s letters and secondary historical accounts, it is natural to conclude that Charles and Susannah had an ideal marriage.[11] Given this fact, Spurgeon’s assertion that the Sabbath is one of God’s two greatest gifts discloses the happiness and gratitude with which he approached the day.

For a person to love the Sabbath, he must love the Lord of the Sabbath.

Spurgeon, therefore, saw the Sabbath commandment as a life-giving gift and not as a soul draining obligation. Why? God calls all people to rest from their normal labors to labor joyfully for Him. He invites us into His presence to hear the preaching of the Word, to sing hymns, to pray before His throne of grace, to give financial gifts, and to commune at the Lord’s Table. Furthermore, we can serve others in conversation, in evangelism, in visiting the shut-ins, in teaching our children, and in hospitality.  

What caused Dickens and Spurgeon to have opposite attitudes on the Sabbath? Spurgeon believed in the Lord Jesus Christ, and Dickens did not. For a person to love the Sabbath, he must love the Lord of the Sabbath. If God sets aside every Sunday for worship, a believer is “glad when the Sabbath arrives,” because he “look[s] forward to it with delight.”[12] When the services end, the believer would “wish that Sabbaths were never over” and would “look forward to the next occasion when we should meet the saints of God.”[13]

For a believer in Christ, the joy of the Sabbath anticipates the joy of heaven. We skip one Sabbath day after another across the river of life until we arrive at the eternal Sabbath. George Herbert, a 17th century Anglican poet whom Spurgeon admired summarizes this Christian experience. In his poem “Sunday,” he wrote,

Thou art a day of mirth:

And where the week-days trail on ground,

Thy flight is higher, as thy birth.

O let me take thee at the bound,

Leaping with thee from sev’n to sev’n,

Till that we both, being tossed from earth,

Fly hand in hand to heav’n! [14]

[1] Charles Dickens, The Works of Charles Dickens: Little Dorrit, Part 1,29. Spurgeon’s library in Kansas City contains a volume of this work: Charles Dickens, Little Dorrit (London: Chapman and Hall, 1865).

[2] Dickens, Little Dorrit, 30.

[3] John Wigley, The Rise and Fall of the Victorian Sunday, 126, 190.

[4] Spurgeon, MTP, 7:584.

[5] Spurgeon, MTP, 33:104.

[6] Spurgeon, MTP, 8:527.

[7] Spurgeon, MTP, 38:140.

[8] Spurgeon, MTP, 20:42.

[9] Spurgeon, Autobiography, 2:24.

[10] Ibid., 28.

[11] See Rhodes, Susie: The Life and Legacy of Susannah Spurgeon, 75–86. Rhodes titled the chapter that chronicles the Spurgeon’s courtship “A Marriage Made for Heaven” (italics in original).

[12] Spurgeon, MTP, 47:76.

[13] Spurgeon, MTP, 14:413.

[14] Herbert, The Complete English Poems, 69.