William Carey Quotes

Expect great things from God. Attempt great things for God.

You have been speaking about William Carey. When I am gone, say nothing about William Carey-speak only about Willam Carey's Saviour.

To know the will of God, we need an open Bible and an open map.

William Carey, the great Baptist missionary, said, "Attempt great things for God and expect great things from God.

If he give me credit for being a plodder he will describe me justly. Anything beyond that will be too much. I can plod. I can persevere in any definite pursuit. To this I owe everything.

I'm not afraid of failure; I'm afraid of succeeding at things that don't matter.

Without justification salvation is not of grace, but of works.

William Carey chides his countrymen for deciding it would be impossible for the Gospel to travel over great distances and to penetrate varied cultures when they are willing to face the same trials for the sake of commerce.

When I left England, my hope of India's conversion was very strong; but amongst so many obstacles, it would die, unless upheld by God. Well, I have God, and His Word is true. Though the superstitions of the heathen were a thousand times stronger than they are, and the example of the Europeans a thousand times worse; though I were deserted by all and persecuted by all, yet my faith, fixed on the sure Word, would rise above all obstructions and overcome every trial. God's cause will triumph. (William Carey, quoted in Iain Murray, The Puritan Hope, Banner of Truth 1971, p 140.)

I feel that it is good to commit my Soul, my Body, and my all into the Hands of God, Then the World appears little, the Promises great; and God an allsufficient Portion.

To own an orange grove in Southern California is to live on the real gold coast of American agriculture.

A preoccupation with power - black power, student power, flower power, poor power, 'the power structure' - is the striking aspect of the American political scene at the moment. Oddly enough, obsession with power goes hand in hand with a fear of power. Some of the New Left groups that talk the toughest about power are extremely reluctant to see power operate in any institutional form; within their own organizations, they shun 'hierarchies' and formally structured relations of authority. What the preoccupation with power reflects, essentially, is a deep=seated, pervasive feeling of powerlessness.

and though we living in a civilized country where Christianity is protected by law, are not called to suffer these things while we continue here, yet I question whether all are justified in staying here, while so many are perishing without means of grace in other lands.

It was that simple. God spoke to Carey about the needs of the lost in other lands. And Carey wished to respond. After all, was that not what the Bible told him to do?

Youth is that period when a young boy knows everything but how to make a living

The past is not dead. It is not even past. WILLIAM FAULKNER

In respect to the danger of being killed by them, it is true that whoever does go must put his life in his hand, and not consult with flesh and blood; but do not the goodness of the cause, the duties incumbent on us as the creatures of God, and Christians, and the perishing state of our fellow men, loudly call upon us to venture all and use every warrantable exertion for their benefit?

During his preaching for more than three years at Barton, which involved a walk of sixteen miles, he did not receive from the poor folks enough to pay for the clothes he wore out in their service.

Coleridge, who when at Christ's Hospital was ambitious to be a shoemaker's apprentice, was right when he declared that shoemakers had given to the world a larger number of eminent men than any other handicraft.

It was no objection to the apostles and their successors, who went among the barbarous Germans and Gauls, and still more barbarous Britons! They did not wait for the ancient inhabitants of these countries, to be civilized, before they could be christianized, but went simply with the doctrine of the cross; and Tertullian could boast that "those parts of Britain which were proof against the Roman armies, were conquered by the gospel of Christ"—It was no objection to an Elliot, or a Brainerd, in later times.

The title for this story comes from the Dutch philosopher Spinoza, who gave Part IV of his work Ethics the title Of Human Bondage, or the Strength of the Emotions. Spinoza makes the point that humans are held hostage by their emotions and that to free oneself from this captivity, one has to know one’s aims in life and follow them. It is an apt title, as the novel is centred on the unconscious search of the main character, Philip Carey, for his path in life and the tribulations he faces in trying to find peace.

She knew nothing about children. After it was settled that Philip should come down to Blackstable, Mrs. Carey had thought much how she should treat him; she was anxious to do her duty; but now he was there she found herself just as shy of him as he was of her. She

1. Desirous of making an effort for the propagation of the gospel among the heathen, agreeably to what is recommended in brother Carey's late publication on that subject, we, whose names appear to the subsequent subscription, do solemnly agree to act in society together for that purpose.

A Christian minister is a person who in a peculiar sense is not his own; he is the servant of God, and therefore ought to be wholly devoted to him. By entering on that sacred office he solemnly undertakes to be always engaged, as much as possible, in the Lord's work, and not to chuse his own pleasure, or employment, or pursue the ministry as a something that is to subserve his own ends, or interests, or as a kind of bye-work. He engages to go where God pleases, and to do, or endure what he sees fit to command, or call him to, in the exercise of his function. He virtually bids farewell to friends, pleasures, and comforts, and stands in readiness to endure the greatest sufferings in the work of his Lord, and Master.

I think of the view from a favorite arroyo in the late afternoon, the east slope still bathed in sunlight, the far slope already full of dark shade and lengthening shadows. A cool breeze, as one can look across the plains, out over miles of homes and trees, and hear the faraway hum of traffic on the high-ways and see the golden light filtering through the mist-laden air.

I felt ruined and helpless." Then to his spiritual eyes, purged of self, there appeared the Crucified One; and to his spiritual intelligence there was given the Word of God. The change was that wrought on Paul by a Living Person. It converted the hypocritical Pharisee into the evangelical preacher; it turned the vicious peasant into the most self-denying saint; it sent the village shoemaker far off to the Hindoos.

what a treasure, what an harvest must await such characters as Paul, and Eliot, and Brainerd, and others, who have given themselves wholly to the work of the Lord. What a heaven will it be to see the many myriads of poor heathens, of Britons amongst the rest, who by their labours have been brought to the knowledge of God. Surely a crown of rejoicing like this is worth aspiring to. Surely it is worth while to lay ourselves out with all our might, in promoting the cause and kingdom of Christ.

The Spaniards forced popery upon the inhabitants of South-America, and the Portuguese in Asia. The Jesuits were sent into China in 1552. Xavier, whom they call the apostle of the Indians, laboured in the East-Indies and Japan, from 1541 to 1552, and several millions of Capauchins were sent to Africa in the seventeenth century. But blind zeal, gross superstition, and infamous cruelties, so marked the appearances of religion all this time, that the professors of Christianity needed conversion, as much as the heathen world.

In one period the grossest ignorance and barbarism prevailed in the world; and afterwards, in a more enlightened age, the most daring infidelity, and contempt of God; so that the world which was once over-run with ignorance, now by wisdom knew not God, but changed the glory of the incorruptible God as much as in the most barbarous ages, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Nay, as they increased in science and politeness, they ran into more abundant and extravagant idolatries.

There were two butchers who went to church, and they would not understand that the Vicar could not deal with both of them at once; nor were they satisfied with his simple plan of going for six months to one and for six months to the other. The butcher who was not sending meat to the vicarage constantly threatened not to come to church, and the Vicar was sometimes obliged to make a threat: it was very wrong of him not to come to church, but if he carried iniquity further and actually went to chapel, then of course, excellent as his meat was, Mr. Carey would be forced to leave him for ever.

Immediately after Mrs. Carey’s death Emma had ordered from the florist masses of white flowers for the room in which the dead woman lay. It was sheer waste of money. Emma took far too much upon herself. Even if there had been no financial necessity, he would have dismissed her. But Philip went to her, and hid his face in her bosom, and wept as though his heart would break. And she, feeling that he was almost her own son — she had taken him when he was a month old — consoled him with soft words. She promised that she would come and see him sometimes, and that she would never forget him; and

LEICESTER, Jan. 17th, 1793. "DEAR AND HONOURED FATHER,—The importance of spending our time for God alone, is the principal theme of the gospel. I beseech you, brethren, says Paul, by the mercies of God, that you present your bodies a living sacrifice, holy and acceptable, which is your reasonable service. To be devoted like a sacrifice to holy uses, is the great business of a christian, pursuant to these requisitions. I consider myself as devoted to the service of God alone, and now I am to realise my professions. I am appointed to go to Bengal, in the East Indies, a missionary to the Hindoos. I shall have a colleague who has been there five or six years already, and who understands their language. They are the most mild and inoffensive people in all the world, but are enveloped in the greatest superstition, and in the grossest ignorance...I hope, dear father, you may be enabled to surrender me up to the Lord for the most arduous, honourable, and important work that ever any of the sons of men were called to engage in. I have many sacrifices to make. I must part with a beloved family, and a number of most affectionate friends. Never did I see such sorrow manifested as reigned through our place of worship last Lord's-day. But I have set my hand to the plough.—I remain, your dutiful son, "WILLIAM CAREY.

Ryland had been always loyal to the journeyman shoemaker he had baptised in the river, and he gives us this record:—"If all the people had lifted up their voices and wept, as the children of Israel did at Bochim, I should not have wondered at the effect. It would only have seemed proportionate to the cause, so clearly did he prove the criminality of our supineness in the cause of God." The text was Isaiah's (liv. 2, 3) vision of the widowed church's tent stretching forth till her children inherited the nations and peopled the desolate cities, and the application to the reluctant brethren was couched in these two great maxims written ever since on the banners of the missionary host of the kingdom— EXPECT GREAT THINGS FROM GOD. ATTEMPT GREAT THINGS FOR GOD.

As Reagan’s first budget director, Stockman, a former two-term congressman from Michigan, was the point man for the supply-side economics the new administration was pushing— the theory that taxes should be lowered to stimulate economic activity, which would in turn produce more tax revenue to compensate for the lower rates. With his wonky whiz-kid persona, computer-like mental powers, and combative style, he browbeat Democratic congressmen and senators who challenged his views. But he soon incurred the wrath of political conservatives when he confessed to Atlantic reporter William Greider that supply-side economics was really window dressing for reducing the rates on high incomes. Among other acts of apostasy, he called doctrinaire supply-siders “naive.” The 1981 article created a sensation and prompted Reagan to ask him over lunch, “You have hurt me. Why?” Stockman famously described the meeting as a “trip to the woodshed.” Though the president himself forgave him, Stockman’s loose lips undercut his power at the White House, and in 1985 he left government to become an investment banker at Salomon Brothers.

From Walt: The Grapes of Wrath, Les Misérables, To Kill a Mockingbird, Moby-Dick, The Ox-Bow Incident, A Tale of Two Cities, The Adventures of Huckleberry Finn, The Three Musketeers, Don Quixote (where your nickname came from), The Complete Works of William Shakespeare, and anything by Anton Chekhov. From Henry: Bury My Heart at Wounded Knee, Cheyenne Autumn, War and Peace, The Things They Carried, Catch-22, The Sun Also Rises, The Blessing Way, Beyond Good and Evil, The Teachings of Don Juan, Heart of Darkness, The Human Comedy, The Art of War. From Vic: Justine, Concrete Charlie: The Story of Philadelphia Football Legend Chuck Bednarik, Medea (you’ll love it; it’s got a great ending), The Kama Sutra, Henry and June, The Onion Field, Fear and Loathing in Las Vegas, Zorba the Greek, Madame Bovary, Richie Ashburn’s Phillies Trivia (fuck you, it’s a great book). From Ruby: The Holy Bible (New Testament), The Pilgrim’s Progress, Inferno, Paradise Lost, My Ántonia, The Scarlet Letter, Walden, Poems of Emily Dickinson, My Friend Flicka, Our Town. From Dorothy: The Gastronomical Me, The French Chef Cookbook (you don’t eat, you don’t read), Last Suppers: Famous Final Meals From Death Row, The Bonfire of the Vanities, The Scarlet Pimpernel, Something Fresh, The Sound and the Fury, The Maltese Falcon, Pride and Prejudice, Brides-head Revisited. From Lucian: Thirty Seconds over Tokyo, Band of Brothers, All Quiet on the Western Front, The Virginian, The Basque History of the World (so you can learn about your heritage you illiterate bastard), Hondo, Sackett, The Man Who Shot Liberty Valance, Bobby Fischer: My 60 Memorable Games, The Rise and Fall of the Third Reich, Quartered Safe Out Here. From Ferg: Riders of the Purple Sage, Kiss Me Deadly, Lonesome Dove, White Fang, A River Runs Through It (I saw the movie, but I heard the book was good, too), Kip Carey’s Official Wyoming Fishing Guide (sorry, kid, I couldn’t come up with ten but this ought to do).

He was the first of the true Anastatosantes of the modern world, as only an English-speaking man could be—of the most thorough, permanent, and everlasting of all Reformers, the men who turn the world upside down, because they make it rise up and depart from deadly beliefs and practices, from the fear and the fate of death, into the life and light of Christ and the Father.

this eldest son of the schoolmaster and the clerk of the parish had at fourteen received an education from parents, nature, and books which, with his habits of observation, love of reading, and perseverance, made him better instructed than most boys of fourteen far above the peasant class to which he belonged.

Was very weary, having walked in the sun about fifteen or sixteen miles, yet had the satisfaction of discoursing with some money-changers at Calcutta, who could speak English, about the importance and absolute necessity of faith in the Lord Jesus Christ.

All his past knowledge of nature and of books, all his favourite reading of voyages and of travels which had led his school-fellows to dub him Columbus, all his painful study of the Word, his experience of the love of Christ and expoundings of the meaning of His message to men for six years, were gathered up, were intensified, and were directed with a concentrated power to the thought that Christ died, as for him, so for these millions of dark savages whom Cook was revealing to Christendom, and who had never heard the glad tidings of great joy.

There are grave difficulties on every hand and more are looming ahead. Therefore we must go forward. —William Carey

William Carey is considered the father of the modern missionary movement, not only because he carefully set forth a theology of missionary activity, but also because he set up a secondary structure, a missionary society-a sodality-which provided the means that enabled men and women to effectively serve as missionaries.

I have now to ask, whether you can consent to part with your daughter early next spring, to see her no more in this world; whether you can consent to her departure, and her subjection to the hardships and sufferings of a missionary life; whether you can consent to her exposure to the dangers of the ocean; to the fatal influence of the southern climate of India [Judson’s first destination]; to every kind of want and distress; to degradation, insult, persecution, and perhaps a violent death.153

Today we face many challenges similar to those faced by the Judsons, such as whether or not we will sacrifice our personal plans for the sake of a larger vision of reaching the world for Christ. A central characteristic of both ages is courage. Deciding to live among peoples previously unreached with the gospel requires courage and faith, no matter where that might be. In fact, it is a rare individual who is willing to give up life, home, and liberty for the sake of others. Surprisingly, Christian family and friends in our globalized world still greet such aspirations with incredulity, despair, and even ridicule.

Even those who know the chronology of missions history still sometimes cite Carey as the "father" because of the length of his ministry in India (forty-one years), because of his commitment to Bible translation, or because he was an English speaker. However, when Carey arrived in India in November 1793, the German Protestant missionary Friedrich Schwartz already was in the forty-third of what would eventually be forty-eight years of ministry in India. Furthermore, the first Protestant missionaries, Ziegenbalg and Plutschau, translated the New Testament into Tamil by 1715, less than a decade after their arrival in India. There were several well-known English-speaking missionaries before Carey, including John Eliot (1604-1690) and David Brainerd (1718-1747). In short, looking at the pure chronology of missions, it is difficult to see why Carey is considered the "first" or the "father" of modern missions. However, this is why missions history must be seen not simply through the lens of chronos but also through the lens of kairos. William Carey can be referred to as the Father of Modern Missions, but not because of any of the reasons that are normally offered. William Carey is the father of modern missions because he stepped into a kairos moment, which stimulated the founding of dozens of new voluntary missionary societies and propelled hundreds of new missionaries out onto the field in what became the largest missions mobilization in history.

It is the middle of the three parts of the book's title that has been the most neglected, and yet it is arguably the most important. It is the phrase to use means. In this tiny phrase lies the remarkable genius of William Carey and, fascinatingly, the reason why he is known today as the Father of Modern Missions.

may it please our Lord to kindle a new light of the world which may guide unbelievers to conversion, that with us they may meet Christ, to whom be honor and praise world without end.

On January 3, 1745, Brainard set aside the entire day for fasting and prayer, pleading for an outpouring of spiritual power. He claimed the promise in John 7: Have faith in me, and you will have life-giving waters flowing from deep inside you.… Then he preached repeatedly from John 7, and the unfolding year proved the most fruitful of his ministry. His interpreter, an alcoholic named Tattamy, was converted. An immediate change seemed to transform Tattamy’s life and his translating of Brainard’s sermons. Scores of Indians were saved and baptized. Brainard grew weaker, and in 1747 he died at age 29 in the home of Jonathan Edwards. But his story moved his generation—Henry Martyn, William Carey, Adoniram Judson—toward missions. His diary became one of the most powerful Christian books in early American history, containing such entries as this one: Here am I, send me; send me to the ends of the earth; send me to the rough, the savage pagans of the wilderness; send me from all that is called comfort on earth; send me even to death itself, if it be but in Thy service and to promote Thy kingdom.

All of these cities and towns are, in a sense, suburbs of Los Angeles. . . . dominated by Los Angeles.

Still higher, and usually in the form of a dark-green horseshoe curve around the rim of the valley, is the orange belt.

Wherever citrus production dominates, a rather distinctive social life has long existed. This citrus belt complex of peoples, institutions, and relationships has no parallel in rural life in America. It is neither town nor country, neither rural nor urban. It is a world of its own.

The typical orange-grove owner is a gentleman farmer who has purchased a suburban estate as a means of acquiring status.

The children of the grove owners, oppressed by the placidity of . . . Redlands, have begun to leave the area.

In all the citrus-belt towns . . . orthodox Protestantism is deeply rooted among the older residents, a pious and conservative lot.

The idea, so current in our time, that Southern California is peopled by idlers, oldsters, playboys, and crackpots.

Who was it that said the life of an irrigated civilization was about 400 years?

Imagination," writes Frank Fenton, 'had run around this city like an artistic child. Somewhere it showed a pure and lovely talent. Somewhere it was crude and humorously grotesque.

Towns do not develop here,' wrote Sarah Comstock, 'they are instantly created, synthetic communities of a strangely artificial world.

The citrus-belt communities are also made up of outsiders, but, not having been periodically inundated by new migrants, they have managed to retain a degree of homogeneity and compactness.

It is worth noting that the writers who have most vividly captured the feel of the California landscape have been native sons, like John Steinbeck, or long residents like Robinson Jeffers.

A Terrestrial Paradise, an Amazon Island, abounding in gold and certainly 'infested with many griffins.

At Redlands, in the heart of the citrus belt, night raiders broke into the Chinese camps. Chinese were robbed in the streets of Redlands, driven from their Chinatown, and unmercifully harassed. A mass meeting was called to protest further lawlessness. . . . On September 3 [1893] anti-Chinese raiders converged on the Chinatown in Redlands, broke into the houses, set fire to several buildings, and looted the tills of Chinese merchants. By the turn of the century, virtually all of the Chinese had been driven from the citrus belt.

Some seem to regard existence here as camping out, and never make a real home, living in their trunks for years. Even those that have homes are making changes all the time, trading one for another, or building afresh. yes, really, it's almost like living in a big tent, with houses instead of tents.

Los Angeles has always been a boom town, chronically unable to . . . integrate its new population.

Successful agricultural colonies existed in San Bernardino, colonized by the Mormons.

On entering Southern California, the excursion trains made special stops to permit the tourists to visit Smiley Heights in Redlands, to lunch at the Mission Inn.

Nearly every special emigrant train carried a clergyman who conducted Sunday services.

By some chemistry of her own, California was triumphantly blending the races in to a single type.

There is something disturbing about this corner of America, a sinister suggestion of transience. There is a quality, hostile to men in the very earth and air here.

The citrus belt . . . has three dominant symbols: the church, the orange, and the 'no-trespass' signs.

Second Lieutenant William Carey and two other men continued the fight, even when Carey’s skull was creased by a musket ball.

In the Acts of the apostles we have an account of four of the principal journies which Paul, and his companions undertook. The first, in which he was accompanied by Barnabas, is recorded in the xiii. and xiv. chapters, and was the first attack on the heathen world.

Paul being now at Lystra, which was the boundary of his first excursion, and having visited the churches already planted, and delivered to them the decrees of the apostles and elders relating to circumcision, seems to have felt his heart enlarged, and assayed to carry on the glorious work of preaching the gospel to the heathen to a greater extent. With Silas and Timotheus he in his second journey 2 took a western direction, passing through Phrygia, and the region of Galatia. Having preached the word in these parts with considerable success, 3 he and his companions wished to have gone into the proconsular Asia, and afterwards assayed to go into Bythinia; but begin forbidden of the Holy Ghost,

They were persecuted at Philippi, as already noticed, and generally found the Jews to be their most inveterate enemies. These would raise tumults, inflame the minds of the gentiles against them, and follow them from place to place, doing them all the mischief in their power. This was the case especially at Thessalonica, Berea, and Corinth. But amidst all their persecutions God was with them, and strengthened them in various ways. At Berea they were candidly received, and their doctrine fairly tried by the Holy Scriptures; and therefore, it is said, many of them believed. At other places, though they affected to despise the apostle, yet some clave unto him. At Corinth opposition rose to a great height; but the Lord appeared to his servant in a vision, saying, Be not afraid, but speak, and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city. And the promise was abundantly made good in the spirit discovered by Gallio, the proconsul, who turned a deaf ear to the accusations of the jews, and nobly declined interfering in matters beside his province.

First, the inhabitants of the world according to this calculation, amount to about seven hundred and thirty-one millions; four hundred and twenty millions of whom are still in pagan darkness; an hundred and thirty millions the followers of Mahomet; an hundred millions catholics; forty-four millions protestants; thirty millions of the greek and armenian churches, and perhaps seven millions of jews.

In many of these countries they have no written language, consequently no Bible, and are only led by the most childish customs and traditions. Such, for instance, are all the middle and back parts of North America, the inland parts of South America, the South-Sea Islands, New Holland, New Zealand, New Guinea; and I may add Great Tartary, Siberia, Samojedia, and the other parts of Asia contiguous to the frozen sea; the greatest part of Africa, the island of Madagascar, and many places beside. In many of these parts also they are cannibals, feeding upon the flesh of their slain enemies, with the greatest brutality and eagerness.

Secondly, barbarous as these poor heathens are, they appear to be as capable of knowledge as we are; and in many places, at least, have discovered uncommon genius and tractableness; and I greatly question whether most of the barbarities practiced by them, have not originated in some real or supposed affront, and are therefore, more properly, acts of self-defence, than proofs of inhuman and blood-thirsty dispositions.

Thirdly, in other parts, where they have a written language, as in the East-Indies, China, Japan, &c. they know nothing of the gospel. The jesuits indeed once made many converts to popery among the Chinese; but their highest aim seemed to be to obtain their good opinion; for though the converts professed themselves Christians, yet they were allowed to honour the image of Confucius their great law-giver; and at length their ambitious intrigues brought upon them the displeasure of government, which terminated in the suppression of the mission, and almost, if not entirely, of the Christian name.

Fourthly, a very great proportion of Asia and Africa, with some part of Europe, are Mahometans; and those in Persia, who are of the sect of Hali, are the most inveterate enemies to the Turks; and they in return abhor the Persians.

Fifthly, in respect to those who bear the Christian name, a very great degree of ignorance and immorality abounds amongst them. There are Christians, so called, of the greek and armenian churches, in all the mahometan countries; but they are, if possible, more ignorant and vicious than the mahometans themselves.

Scripture likewise seems to point out this method, Surely the Isles shall wait for me; the ships of Tarshish first, to bring my sons from far, their silver, and their gold with them, unto the name of the Lord, thy God. Isai. lx. 9. This seems to imply that in the time of the glorious increase of the church, in the latter days, (of which the whole chapter is undoubtedly a prophecy,) commerce shall subserve the spread of the gospel. The ships of Tarshish were trading vessels, which made voyages for traffic to various parts; thus much therefore must be meant by it, that navigation, especially that which is commercial, shall be one great mean of carrying on the work of God; and perhaps it may imply that there shall be a very considerable appropriation of wealth to that purpose.

Thirdly, In respect to the danger of being killed by them, it is true that whoever does go must put his life in his hand, and not consult with flesh and blood; but do not the goodness of the cause, the duties incumbent on us as the creatures of God, and Christians, and the perishing state of our fellow men, loudly call upon us to venture all and use every warrantable exertion for their benefit? Paul and Barnabas, who hazarded their lives for the name of our Lord Jesus Christ, were not blamed as being rash, but commended for so doing,

Fourthly, As to the difficulty of procuring the necessaries of life, this would not be so great as may appear at first sight; for though we could not procure European food, yet we might procure such as the natives of those countries which we visit, subsist upon themselves. And this would only be passing through what we have virtually engaged, in by entering on the ministerial office.

Fifthly, As to learning their languages, the same means would be found necessary here as in trade between different nations. In some cases interpreters might be obtained, who might be employed for a time; and where these were not to be found, the missionaries must have patience, and mingle with the people, till they have learned so much of their language as to be able to communicate their ideas to them in it.

One of the first, and most important of those duties which are incumbent upon us, is fervent and united prayer. However the influence of the Holy Spirit may be set at nought, and run down by many, it will be found upon trial, that all means which we can use, without it, will be ineffectual. If a temple is raised for God in the heathen world, it will not be by might, nor by power, nor by the authority of the magistrate, or the eloquence of the orator; but by my Spirit, saith the Lord of Hosts.

From such a society a committee might be appointed, whose business it should be to procure all the information they could upon the subject, to receive contributions, to enquire into the characters, tempers, abilities and religious views of the missionaries, and also to provide them with necessaries for their undertakings.

amongst them of my own denomination. I would therefore propose that such a society and committee should be formed amongst the particular baptist denomination. I do not mean by this, in any wife to confine it to one denomination of Christians. I wish with all my heart, that every one who loves our Lord Jesus Christ in sincerity, would in some way or other engage in it. But in the present divided state of Christendom, it would be more likely for good to be done by each denomination engaging separately in the work, than if they were to embark in it conjointly.

In respect to contributions for defraying the expences, money will doubtless be wanting; and suppose the rich were to embark a portion of that wealth over which God has made them stewards, in this important undertaking, perhaps there are few ways that would turn to a better account at last. Nor ought it to be confined to the rich; if persons in more moderate circumstances were to devote a portion, suppose a tenth, of their annual increase to the Lord, it would not only correspond with the practice of the Israelites, who lived under the Mosaic Oeconomy, but of the patriarchs Abraham, Isaac, and Jacob, before that dispensation commenced. Many of our most eminent fore-fathers amongst the Puritans, followed that practice; and if that were but attended to now, there would not only be enough to support the ministry of the gospel at home, and to encourage village preaching in our respective neighbourhoods, but to defray the expences of carrying the gospel into the heathen world.

Many persons have of late left off the use of West-India sugar on account of the iniquitous manner in which it is obtained. Those families who have done so, and have not substituted any thing else in its place, have not only cleansed their hands of blood, but have made a saving to their families, some of six pence, and some of a shilling a week. If this, or a part of this were appropriated to the uses before-mentioned, it would abundantly suffice

One would have supposed that the remembrance of the deluge would have been transmitted from father to son, and have perpetually deterred mankind from transgressing the will of their Maker; but so blinded were they, that in the time of Abraham, gross wickedness prevailed wherever colonies were planted, and the iniquity of the Amorites was great, though not yet full.

Some attempts are still making, but they are inconsiderable in comparison of what might be done if the whole body of Christians entered heartily into the spirit of the divine command on this subject. Some think little about it, others are unacquainted with the state of the world, and others love their wealth better than the souls of their fellow-creatures.

It seems as if many thought the commission was sufficiently put in execution by what the apostles and others have done; that we have enough to do to attend to the salvation of our own countrymen; and that, if God intends the salvation of the heathen, he will some way or other bring them to the gospel, or the gospel to them. It is thus that multitudes sit at ease, and give themselves no concern about the far greater part of their fellow-sinners, who to this day, are lost in ignorance and idolatry.

First, If the command of Christ to teach all nations be restricted to the apostles, or those under the immediate inspiration of the Holy Ghost, then that of baptizing should be so too; and every denomination of Christians, except the Quakers, do wrong in baptizing with water at all.

Secondly, If the command of Christ to teach all nations be confined to the apostles, then all such ordinary ministers who have endeavoured to carry the gospel to the heathens, have acted without a warrant, and run before they were sent.

Thirdly, If the command of Christ to teach all nations extend only to the apostles, then, doubtless, the promise of the divine presence in this work must be so limited; but this is worded in such a manner as expressly precludes such an idea. Lo, I am with you always, to the end of the world.

What openings of providence do we wait for? We can neither expect to be transported into the heathen world without ordinary means, nor to be endowed with the gift of tongues, &c. when we arrive there. These would not be providential interpositions, but miraculous ones. Where a command exists nothing can be necessary to render it binding but a removal of those obstacles which render obedience impossible, and these are removed already.

Have not the popish missionaries surmounted all those difficulties which we have generally thought to be insuperable? Have not the missionaries of the Unitas Fratrum, or Moravian Brethren, encountered the scorching heat of Abyssinia, and the frozen climes of Greenland, and Labrador, their difficult languages, and savage manners? Or have not English traders, for the sake of gain, surmounted all those things which have generally been counted insurmountable obstacles in the way of preaching the gospel? Witness the trade to Persia, the East-Indies, China, and Greenland, yea even the accursed Slave-Trade on the coasts of Africa. Men can insinuate themselves into the favour of the most barbarous clans, and uncultivated tribes, for the sake of gain; and how different soever the circumstances of trading and preaching are, yet this will prove the possibility of ministers being introduced there; and if this is but thought a sufficient reason to make the experiment, my point is gained.

Peter speaks of a church at Babylon; Paul proposed a journey to Spain, and it is generally believed he went there, and likewise came to France and Britain. Andrew preached to the Scythians, north of the Black Sea. John is said to have preached in India, and we know that he was at the Isle of Patmos, in the Archipelago. Philip is reported to have preached in upper Asia, Scythia, and Phrygia; Bartholomew in India, on this side the Ganges, Phrygia, and Armenia; Matthew in Arabia, or Asiatic Ethiopia, and Parthia; Thomas in India, as far as the coast of Coromandel, and some say in the island of Ceylon; Simon, the Canaanite, in Egypt, Cyrene, Mauritania, Lybia, and other parts of Africa, and from thence to have come to Britain; and Jude is said to have been principally engaged in the lesser Asia, and Greece. Their labours were evidently very extensive, and very successful; so that Pliny, the younger, who lived soon after the death of the apostles, in a letter to the emperor, Trajan, observed that Christianity had spread, not only through towns and cities, but also through whole countries.

Yea, and so abundant were they in the three first centuries, that ten years constant and almost universal persecution under Dioclesian, could neither root out the Christians, nor prejudice their cause.

About 1369 Wickliffe began to preach the faith in England, and his preaching and writings were the means of the conversion of great numbers, many of whom became excellent preachers; and a work was begun which afterwards spread in England, Hungary, Bohemia, Germany, Switzerland, and many other places. John Huss and Jerom of Prague, preached boldly and successfully in Bohemia, and the adjacent parts.

In England, episcopal tyranny succeeded to popish cruelty, which, in the year 1620, obliged many pious people to leave their native land and settle in America; these were followed by others in 1629, who laid the foundations of several gospel churches, which have increased amazingly since that time, and the Redeemer has fixed his throne in that country, where but a little time ago, Satan had universal dominion