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.

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

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.

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.

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

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?

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

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

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).

As he learned more from his father in school he was led to reading every book he could find as long as it was not too religious. Of course he devoured books on botany and insects and birds. But he read other books as well. For his curiosity was compelling. In this way he discovered the power of books. As much as he loved his surroundings he now realized only books could now take him outside his surroundings. He did read the Bible but he read only the historical books of the Old Testament as adventure stories.

The energetic Thomas soon had William and Ram Ram Basu with him as he began itinerant preaching. They traveled by boat and by foot to the small villages in the riverine countryside. Watery rice paddies seemed to glimmer everywhere. Most villagers were Hindus, but a few were Muslims. William learned to distinguish which of the two religions an Indian claimed. Except for the handful of wealthy Indians who wore a variety of silks and brocaded clothes the peasants of the two religious cultures dressed in simple cotton cloth but quite differently. The Hindus wore clothing that ‘draped’, the Muslims ‘tailored’. A

The service seemed weak to Willy, especially because the preacher that day was Thomas Chater, a rank beginner. But after hours of prayer Chater’s words built as a summer storm. Finally Chater shouted Scripture from the Book of Hebrews, “Let us go forth therefore unto him without the camp, bearing his reproach!” Willy was thrilled. His heart was on fire. Go outside the camp, bearing the disgrace Christ bore? Why, at that moment, it could mean only one thing. He must join the persecuted, despised Christians: the Dissenters. But could he do something so rash? Dissenters couldn’t stand in Parliament. They couldn’t send their sons to schools. They could not enter all professions. Locally they were being persecuted by Lady Elizabeth Mercer. This great owner of property evicted Dissenters from her cottages right and left. “Yet,” Willy argued with himself, “look at what these Dissenters have done for me.

In Olney, five miles southeast of Piddington, he heard Thomas Scott. Later, he talked to Scott. The Anglican seemed a perfect spiritual guide. Not only did he not hold to the hard Predestination teachings of Calvin but he too was gifted linguist. Willy was shocked to learn Scott had mastered Latin, Greek and Hebrew! So, with Scott’s help and books, of course Willy began learning Hebrew too. “Now I will learn the language of the Old Testament itself!” he marveled. In

For 1000 years after the Crucifixion the apostles and their bold followers had fervently spread the message of Christ. Then some kind of indolence had set in. Why had the Great Commission stopped? Wouldn’t it be wonderful if he, William Carey, could go to some tropical island like Tahiti and convert the heathen? “Oh, Tahiti!” he enthused to his students, regaling them with the facts that lured him there. “Four hundred square miles of lush, green paradise. Cold weather and hot weather are unknown. Breadfruit, bananas and coconuts hang everywhere for the eating. Bays and lagoons are choked with fat, lazy fish. And most important, lads, there are thousands of pagans! Pagans! Oh, they are most fastidious. They bathe three times a day. They are polite, yet as ignorant of the ten commandments as beautiful tropical birds...

In October of 1774 he sneaked away from Paulerspury with one of his old friends to hear John Wesley preach. Willy had heard about John Wesley as long as he could remember but wasn’t sure just what it was that made everyone talk about Wesley. As far as Willy knew he was just a preacher. Locals told stories about Wesley’s previous visits. Back in 1769 when Wesley spoke in Northampton, there was an aurora borealis the likes of which none could recall. The sky fired streaks of orange and white and scarlet. Many a sinner came forward that night, they said. A year later Wesley came back to preach from the Book of Job: ‘Acquaint now thyself with Him, and be at peace: thereby good shall come unto thee!’ “Wesley

Finally, William would wait no longer. He was baptized on October 5 in the Nene River at Northampton by John Ryland. Ryland and his father had become spiritual advisors to William too. “They too are Baptists,” noted William of the two who pastored the College Lane church in Northampton. William Carey was now 22, a journeyman shoemaker with an ashen, fever-sickened face and bald head. He had little energy for working.

Now he tackled Hindi as well as Bengali. He hired another pundit besides Ram Ram Basu. Hindi had its own script just as Thomas had said. But there were some similarities. The sounds, and therefore the number of symbols, were nearly the same. Hindi was written in what was called the ‘Nagari’ alphabet. At least this alphabet served more than one language, William learned. And they were very important languages in India. The sacred language of Sanskrit was in Nagari. So was the very important language of Marathi of central India. “With these additional languages in tow the Gospel can be delivered far and wide in India,” William said hopefully.

His conclusions were staggering to those complacent souls who considered themselves safely ensconced in a Christian world: The inhabitants of the world, according to this calculation, amount to about 731 millions: 420 millions of whom are still in pagan darkness; 130 millions the followers of Mahomet; 100 millions Catholics; 44 millions Protestants; 30 millions of the Greek and Armenian (Orthodox Christian) churches, and perhaps 7 millions of Jews. It must undoubtedly strike every considerate mind what a vast proportion of the sons of Adam there are who yet remain in the most deplorable state of heathen darkness, without any means of knowing the true God...and utterly destitute of the knowledge of the Gospel of Christ...[4] So 76 percent of mankind did not know the Gospel! Or 557 million souls!

Next morning at 10 o’clock William had a unique opportunity. For it was he who would deliver the sermon for the meeting. And to the discomfort of many there he preached on Isaiah 54. “‘Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes’!” he exhorted his fellow ministers. Once again he had delivered his message of obligation to convert the heathen. Finally he concluded, “Brothers, expect great things from God. Attempt great things for God.” Young John Ryland looked shaken. “Brother Carey, I think you have proved our negligence in this cause of God.” Bringing John Ryland to the cause was a great step forward. William knew he already had one powerful ally in Andrew Fuller. But at the business meeting later, not only was no money allocated toward a missionary society but not one minister seconded William’s motion to form a society. William slumped in his chair, his mind reeling. “This

Charles Short explained that the new governor of the East India Company, Sir John Shore, might have had something to do with these new opportunities found by Dr. Thomas. “Of course,” said William, remembering. “I believe he was a member of the Clapham Sect in London with Charles Grant and William Wilberforce. These powerful gentlemen all were supposedly very receptive to converting the heathens.” “Pray then India stays at peace,” said Charles Short. “Because if there is any threat to English interests from the natives or from France the Crown will send a governor like Cornwallis again.” “A military man,” concluded William.

By the beginning of May he was so disturbed by Dolly’s constant unhappiness, often goaded into great outbursts of complaining by unthinking Kitty, he wrote: I have none of those helps and encouragements from my family that many have - they are rather enemies to the work that I have undertaken but though I find it extremely difficult to know how to act with propriety, and sometimes perhaps act indiscreetly, yet I find that support in God which I can find no where else, and perhaps these trials are designed to put me upon trusting and seeking happiness from the Lord alone.[15]

The subject was not foreign missions anyway but the situation in India, which many Englishmen called ‘East India’ to distinguish from the American Indians. Many also used its Indian name: Bengal. Lord Cornwallis, one of the generals who frittered away America, was Governor of the East India Trade Company, the virtual ruler of India. He oppressed the Indians, formally banning any native Indian from holding public office. The powerful Indian maharajahs allowed such heavy-handed treatment because the English guaranteed them local power and prosperity. “There’s

If you really try to know the Hindus you will observe that all castes have several very formal ceremonies. Three are most important. Twelve days after birth the baby is placed in a swinging cot above twelve candles and the priest announces his name. The second ceremony is marriage, which has usually been arranged by the parents. However if a man becomes wealthy he may add wives of his own choice, and as many as he can afford! The last ceremony is for the death. The Hindus believe the soul, trapped in the skull, can only be released by sacred fire. So they burn the dead. They make sure the skull is burned up or is broken open. Three days later they scatter the ashes into a river...” “Why

He solicited others for a more recent history of the East India Company, that arm of the British Crown that really ruled India now. More aspects of going to India disturbed him. One helpful friend showed him a statute passed by Parliament: Be it further enacted that if any subject or subjects of His Majesty not being lawfully licensed or authorized shall at any time directly or indirectly go, sail or repair to, or be found in the East Indies...all and every such persons are hereby declared to be guilty of a high crime and misdemeanor, and being convicted thereof, shall be liable to fine or imprisonment or both as the Court shall think fit.[9]

Apparently Doctor Thomas went to Charles Grant in London,” continued Andrew Fuller, uncharacteristically subdued. “Grant is now one of the Directors of the East India Company. Thomas was refused licenses. Apparently the government is no longer indifferent to missionaries but hostile...

Through Thomas, William met John Newton, nearly 70, a well-known Anglican churchman once from Olney. Newton had been a slave runner, his soul redeemed during a violent storm at sea. About God’s saving grace he had written a poem, later set to music and sung widely as a hymn called ‘Amazing Grace’. After being introduced to John Newton, William had a momentary lapse of confidence in his mission. “But what if we are turned back because we have no licenses?” he asked Newton. The crusty Newton seemed surprised at the timidity in the question. “Why, conclude that your Lord has nothing for you to accomplish there.” He gave William a stern look. “But if he has something there for you to do, no power on earth can stop you!” He quickly dismissed William’s worry. “Say, I know you good men surely must oppose the abomination of slavery. I want you to meet the man who will champion its abolition to a conclusion.” So

So Newton introduced the two travelers to William Wilberforce., About the same age as William, Wilberforce was said to be a force in the House of Commons, constantly haranguing evils of slavery. He was a thoroughly good man who also thought it was high time England stopped persecuting Catholics. Wilberforce was part of a London circle of evangelical intellectuals called the ‘Clapham Sect’ because they all lived in Clapham, a new area of fine homes south of London. Mansions there were built in revived Classical style with columns. The wealthy evangelicals also included Charles Grant and Sir John Shore, another longtime official in the East India Company. These men seemed agreeable to converting heathens, yet remained silent about missionary work in India.

But prayer and the Bible bolstered him, and soon he would write: When I first left England my hope of the conversion was very strong, but amongst so many obstacles it would entirely die away, unless upheld by God - nothing to exercise it, but many things to obstruct it for now a year and 19 days, which is the space since I left my dear charge in Leicester; since then I have had hurrying up and down; a five month imprisonment with carnal men on board the ship, five more learning the language; my Moonshee (Ram Ram Basu) not understanding English sufficiently to interpret my preaching - my family my accusers, and hinderers, my colleague separated from me, long delays, and few opportunities for social worship...no woods to retire to...for fear of Tygers...well, I have God, and His Word is sure...[14] So his mind was calmed by his faith in God, yet seethed with doubt in himself and his family.

The ‘pamphlet’ urged by Thomas Potts he now titled An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens, in Which the Religious State of the Different Nations of the World, the Success of Former Undertakings, and the Practicability of Further Undertakings are Considered. The title surely told anyone the publication would not be a pamphlet. It turned out to be a 87-page book. In the first section William asked the key question: Is the Great Commission still binding? And in this section he reviewed every objection he had ever heard against missionary work. Then he rebutted it. Examples of these were[3]: Objection: But how do we know that this command is still valid? Not even divine injunctions abide for ever. They have their periods and pass, like the Levitical law. Reply: Nay, divine injunctions abide till they have fulfilled their function. Who can think this commission exhausted, with the majority of mankind not yet acquainted with Christ’s name? Objection: But Christ’s command could scarcely have been absolute, even for the apostles, seeing that they never heard of vast parts of the globe - the South Seas for example -nor could they these be reached. Neither can we think it absolute today, with very large regions still unknown and unopened. Reply: As they (the apostles) were responsible for going according to their strength into all their accessible world, we are in duty bound to speed into our much enlarged world. Indeed, we ought to be keen to go everywhere for Christ, till all closed doors are opened. In

At 12, still digesting every non-religious book he could get his hands on, he memorized a Latin vocabulary book.

But aside from Willy’s skill at learning another language which his father did not know enough to appreciate, his only distinction in schooling was mathematics. Numbers came easily to him. And it was not just simple mathematics but anything that was curious. Many nights in bed he pondered numbers.

To his amazement Doctor Thomas advanced into the midst of the market and began to preach. People gathered to listen. That was a very encouraging sign to William. The Indians were smiling too, white teeth dazzling in dark faces. Thomas preached for a very long time. After his long sermon some Indians approached the travelers to offer them curry and rice on large plantain leaves. “Come to our village,” they said earnestly. William

By that time Willy’s skin was nearly its normal fair hue again. “There’s a shoemaker over in Piddington named Clarke Nichols,” he said. “He has such good business he needs a second apprentice.” “Shoemaker?” said Willy, with more interest than the trade deserved. He had been idle too long. The Northampton area was known for shoemaking. Everything was there for the trade: abundant hides from livestock in the lush pastures, friendly waterways for easy transportation, oaks for the tanning process, and lastly, tradition. The same King Charles that Cromwell had defeated in nearby hills had earlier pummeled the walls of Northampton for making shoes for Cromwell’s army. “I’ve been to see Clarke Nichols,” continued Willy’s father. “He seems a Godly man. The pastor there says he is good churchman. Nichols even has a small library that you might profit from, Willy.” “So

Only when Clark Nichols was not in the shop did the boys argue religion. Or at night up in the attic where they bunked the boys would argue. Willy deemed himself a loyal churchman of the Church of England. John War was a Dissenter. In Piddington John Warr had joined a group of Dissenters who had been meeting since 1767. They now had a meeting house in Hackleton. Large indeed at about 200, the group was made up of field workers, domestic servants and shoemakers. “Go to the Scriptures, Willy,” advised John Warr. “Decide for yourself what God says.” Willy

He had never been around such searching souls as he found in Piddington. They nurtured him, much as the women of nearby Bedford had nurtured the great John Bunyan in his days of doubt. Willy read all about that in Bunyan’s Grace Abounding. There seemed little argument in the meetings over the old question of whether good works or faith or both saved a soul. Most everyone believed faith alone was enough. The real issue these days was Calvinism. Calvin’s belief in predestination seemed always at the forefront of discussions. “If we are all predestined to salvation or damnation what good is it for a person to try to do anything about it?” asked one. “The

That October twelve of the ministers finally committed their congregations to the society they defined in a resolution: Humbly desirous of making an effort for the propagation of the Gospel amongst the Heathen, according to the recommendations of Carey’s Enquiry, we unanimously resolve to act in Society together for this purpose; and, as in the divided state of Christendom each denomination, by exerting itself separately, seems likeliest to accomplish the great end, we name this the Particular Baptist Society for the Propagation of the Gospel amongst the Heathen.[7]

One of the Indian boys says we must not pile any more wood,” said Kitty. “Why?” She looked at William angrily as if she expected he would lie to her no matter what. William was tired of trying to smooth things over. It was impossible in such a place. So he said simply, “Piles of wood on this barren ground attract cobras.” “Poisonous snakes,” muttered Kitty. “What else?” “I am going to pray every moment of every day For God to deliver me from this place,” muttered Dolly as she rose to put Jabez to bed. One

The women did not know how he visited Englishmen in Calcutta during the day, only to be treated with contempt. Even a prominent clergyman to whom he had an introduction written by John Newton had refused to see him. And on his return to Manicktullo the two women now openly berated him. In his diary he wrote: I am in a strange land, alone, no Christian friend, a large family - and nothing to supply their wants...I am dejected, not for my sake but my family’s...In the evening (I) poured out my soul to God; but still my burden continued. The next day (I) had a pleasant time in prayer to God in the morning but afterwards the abusive treatment I receive from her who should be a help to me quite overcame my spirits. I was vexed, grieved, and shocked. I am sorry for her who never was hearty in the undertaking, her health has been much impaired, and her fears are great, though five parts of six are groundless...Oh that I may have wisdom from above...[10]

Hall is an older Baptist pastor who lives in Arnsby, near Leicester,” said Skinner. Hall had developed arguments from verses 13 and 14 of Isaiah 57: ‘he that putteth his trust in me shall possess the land, and shall inherit my holy mountain; And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people.’ Hall dealt with stumblingblocks to faith in Christ. But he also criticized the extreme Calvinism that paralyzed many churchmen in an attitude that God had so predestined every happening that men had few choices of their own.

William and Dolly had still not come to terms with infant baptism. So baby Ann remained unbaptized. It was clear William was leaning toward the beliefs of the Baptists. And why not? Although the Anglican Scott was a major influence, most of William’s spiritual mentors were Baptists, like Skinner and Hall. And as William’s own reputation as a churchman spread, who most enthusiastically welcomed him? Baptists. The congregation of Baptists at Earls Barton, east of Northampton, even persuaded him to preach there every other week. It was a four-hour round trip on foot, so it was no small commitment for such a busy young married man. One day he told Dolly, “A group of Dissenters has asked me to lead their service once a month. And guess where? At Paulerspury!

Later that year he was invited to the Northampton Association of pastors. At the first meeting the elder Ryland suggested William Carey propose a theme for discussion. William was surprised. Should he mention his passion? His mind was made up by Saint Paul’s true words in the Second Book of Timothy: ‘For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.’ He stood humbly. “Good sirs,” he began, “perhaps we could discuss whether or not the Great Commission given the apostles in the Book of Matthew to teach all nations is not binding on all succeeding ministers to the end of the world...” “Young man, sit down!” barked the elder Ryland. “If God wants to convert the heathen, He will do it without consulting you - or me!” “But...” “No buts, young man,” interrupted elder Ryland. “Good heavens, don’t you realize that we would have to have a second Pentecost to break down the barrier of foreign languages?” William wanted to protest that in his experience there was no foreign language he had not mastered in a year or two. But that would be too immodest. And the elder Ryland seemed far too rigid.

Andrew Fuller smiled at an opportunity. “Well, I believe we have in our midst a most knowledgeable man on geography...” He turned to look at William. “I believe, sir, the island you speak of is Ceylon,” replied William and lapsed into silence. Andrew Fuller laughed. “Come now, William, don’t hold out on us. Tell us all you know.” “If you wish, sir. Ceylon is a tropical island about half the size of England’s 50,000 square miles. It is true it is controlled by Holland.” William, quickly caught up in the wonders of Ceylon, went on to describe the terrain, the monsoon season, the size of the population and the languages spoken. After several minutes of detail his voice flamed with passion, “But in spite of Dutch control it is not a Christian country. There is no more than a small percent of Christians.” His voice carried indignation now, “The vast majority are Buddhists with a substantial number of Hindus.” At last he cried, “Millions of poor souls lost in heathen darkness! While we do nothing!” “But that’s not true, Brother Carey,” countered one of the others defensively. “We pray for the heathen. We’ve done so, fervently, since our resolution to do so in 1784.” And so the matter stood. The

Far distances and language barriers never stopped traders, he argued. Who could deny that? So the missionary must not be stopped either. Hunger would rarely be an obstacle, insisted William. The missionary could farm, fish and hunt. But nevertheless the missionary must be resolved to face poverty, poor housing and unrelenting hard work. And yes, he may also face hatred, intimidation, imprisonment, torture and even death. His

So, as William honed his skill at Bengali, his thoughts vacillated from triumph to failure. ‘Expect great things from God; attempt great things for God’ he reminded himself. What could be more ambitious, festering in a muddy forest with a distraught wife, than to begin translating the Bible into Bengali?

How wrongly Willy had judged Mister Nichols. Among his numerous prayers now he prayed for Clarke Nichols. And when Mister Nichols announced he was going to marry Frances Howes in October of 1777 Willy prayed for her too. He had a second chance. He was going to change his life. The counterfeit shilling had proven once and for all he was a sinner. And he wanted to change like John Warr had changed, for his fellow apprentice had surely become more tolerant, more loving, before Willy’s very eyes. Willy

Willy began to avidly read the Bible and books from Nichols’ small library. Books by Jeremy Taylor taught him how a person tries to attain greater holiness in his life. Apparently this quest for personal holiness was the thrust behind John Wesley’s Methodism too. For the first time Willy began to think maybe a Christian needed to do more than attend church.

On October 11 Peter died. “Peter dead!” screamed Dolly. How much more could she suffer? William soon learned. It was not enough that there was no faithful Kitty there to comfort her in her grief - not friends of any kind in Mudnabati - but William himself was completely distracted by problems with the burial. For it seemed no one would help. “I can’t get the carpenters at the plant to make us a coffin,” William told Felix out of Dolly’s hearing. “It seems that not only do both Hindus and Muslims refuse to touch the dead in any way but they will not assist in any way.” Finally he had to coerce four Muslim workers into digging a grave south of the plant, far away from any known Muslim graves.

And what of this great map on the wall?” William explained how for each country he annotated information about population, politics, religion and other facts. Finally he was overcome with emotion as the reality struck him once again. “Don’t you see, Brother Fuller? Most of the world does not know Christ. Everywhere we look there are pagans! Pagans. Pagans. Pagans.

In Towcester he listened to Thomas Skinner. Skinner was a Dissenter called a Baptist. One of the ways Baptists differed from other denominations was that they did not believe infants should be baptized. They believed only a person who could make a mature judgment should be baptized. That ordinance about baptism was the source of their name. Thomas Skinner loaned Willy a book by Robert Hall called Help to Zion’s Travellers.

And praise God, William recovered his health again, if not his hair. He began tutoring students in his shop in the evenings to make extra money. His shop soon had the air of a school, with books and maps and charts always lying about. His friend Scott joked that the shop was ‘Carey’s College’. At the Hackleton Meeting House he joined discussions. Once a month now they discussed the churchman’s obligation to evangelize, not just within his parish but to the entire world. Arguments flew back and forth. William found himself drawn more and more to the idea that the ‘Great Commission’ did indeed require churchmen to spread Christ to the entire world. No longer could rigid Calvinism dismiss all efforts at missionary work in other countries as useless because God had already chosen his ‘elect’.

William leaped to his feet. “Is nothing going to be done again, sir?” he shouted at Fuller. He faced the ministers. “You are like Moses’ scouts who came back to Kadesh to say, ‘We saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers...’” “But they lied,” protested one of the ministers. “Perhaps not. Perhaps they allowed their own minds, their own fears, their own doubts, to trick them.” Andrew Fuller seemed shaken. “I move to reopen for business.” “I second the motion,” said William. “All in favor, raise their hand,” said Fuller as he glared at the other ministers. A majority raised their hands!

Dolly’s joy over the move was short-lived. She learned Charles Short had proposed to Kitty. And Kitty had accepted. They would be living both in Debhatta and in Calcutta. Dolly was dazed. “How did I not know?” she asked William and became more outspoken than ever. “How I detest India!” William

He even traipsed to a temple with Ram Ram Basu to debate two Brahmins in front of about 200 natives. His mission never seemed more right as he heard Brahmins explain the wooden image of a man riding the back of a tiger was Dukkinroy, the god of the woods, and the wooden image of a headless woman riding a headless horse was Sheetulla, the goddess of smallpox. “This is idolatry,” he told them in stumbling words with the help of Ram Ram Basu. “It is wicked.” And he went on to try to explain how the only way to salvation was through Christ.

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

By the twentieth century, it was becoming a center for immigrant Italian anarchists, Wobblies and union organizers—“not only the most tightly organized city in America but … the stronghold of trade unionism in the United States,” asserted Carey McWilliams.14 Conscientious objectors flocked here after World War II, and the poets who would later be celebrated as beats and as the San Francisco Renaissance started coming in the 1940s and 1950s; African-American emigration to the wartime jobs of San Francisco produced another postwar cultural

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.

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

Carey wisely understood that missions appropriately begins with our expectation of God to act prior to our plans or actions.

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.

North American church continues to blur the meaning of the word “missions” such that it encompasses anything the church does outside the four walls of its building. The problem with calling everything the church does by the term “missions” is that it dilutes the urgency of prioritizing the church’s task toward those who currently have no access to the gospel.

Carey called for a new extra-biblical ecclesiastical structure—a society—to establish policies, commission missionaries, and provide their financial support.250 While councils, committees, societies, and mission boards are too numerous today to count, most Christians who read Carey’s pamphlet or heard him speak had never conceived of an organization with global missional responsibility.

The means Carey initiated for global outreach, the mission society, is a core strategy for Baptists around the world. Much good has come from using this method, but perhaps at the expense of keeping all believers in local churches lashed to the burden of global mission responsibility. The proliferation of mission societies on every continent, in almost every country and for every conceivable purpose, has diversified missionary outreach. It has also, perhaps to the detriment of Baptist churches, diluted efforts by expending so much money on administration, promotion, fundraising, and management of thousands of well-meaning organizations, rather than investing more resources directly in the field.

She regretted her decision almost from the time the ship departed. Dorothy did not adjust to missionary life; the climate challenges, cultural adaptations, grinding poverty, strange sicknesses, and the death of a child took their toll. After about three years, she lapsed into a deep depression. She lived her final thirteen years in a padded room behind a locked door.

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.