There is no other book that was compiled over such a lengthy period, boasts that many authors, that many locales, and still carries within it one central and unified message. The Bible is truly unique in this regard.

9 Signs of an Abusive Church

In the typical flurry of secular articles about the new year, two messages seem loudest. Half the articles triumphantly declare that this can be the year you become the best version of yourself and achieve your dreams. The other half reject the hustle; they tell you that you’re enough as you are and that you should enjoy life instead of striving. These messages seem like opposites, but they share an important thread: self-focus. As Christians, we ought to consider every turning of the season in light of God’s wisdom, not our own. Throughout the centuries, pastors and theologians have used the opportunity of the new year to encourage believers. Let’s listen to their advice for the year ahead. 1. Rethink your definition of a ‘happy’ new year. What do you wish for the year ahead? A fresh calendar brings the opportunity to examine our lives and pursue growth in health, relationships, work, service, and sanctification. At the end of 2026, will your happiness depend on how well you stuck to those goals? It’s possible you’ll get all your dreams and more. But what if this is instead a year of grief, loss, and disappointment? Thomas Charles, an 18th-century Welsh minister, wrote in a letter to friends, “Every new year must be a happy one, while we live thus as sinners with and upon Christ. . . . May you and I begin and end every year with, and in dependence upon, the dear Redeemer, till at last we finish our course with joy.” We’re sinners, but we have Christ. That truth is a bottomless fountain of joy. Let’s thank him and find joy amid whatever 2026 brings. As Charles Spurgeon preached in 1885, “Praise is our ever new delight; let us baptize the new year into a sea of it.” 2. Make the Bible your steady ground. Countless Christians resolving to read Scripture more have turned to Robert Murray M’Cheyne’s Bible-in-a-year plan. M’Cheyne, a 19th-century Scottish minister, wrote in his introduction to the plan, The approach of another year stirs up within me new desires for your salvation, and for the growth of those of you who are saved. . . . What the coming year is to bring forth who can tell? . . . Those believers will stand firmest who have no dependence upon self or upon creatures, but upon Jehovah our Righteousness. We must be driven more to our Bibles, and to the mercy-seat, if we are to stand in the evil day. M’Cheyne freely admitted the year ahead could contain great sorrow and difficulty. But he knew where he could find steady ground: He was committed to clinging to Scripture and helping others do the same. He prayed for dependence, not power to achieve his dreams. We’re sinners, but we have Christ. That truth is a bottomless fountain of joy. Spurgeon said something similar to his congregation on New Year’s Day 1860: “I wish, my brothers and sisters, that during this year you may live nearer to Christ than you have ever done before.” How can you prioritize Scripture this year? And, especially if you’re a pastor or church leader, how can you help others do this? 3. Pray to the God who supplies all your needs. “You can do it.” “You’re already enough.” Amid these cultural messages, heed Spurgeon’s less flattering portrait of humanity: “We are just a bag of wants, and a heap of infirmities. . . . We are full of wants from the first of January to the end of December.” But there’s good news too: “Here is the mercy, ‘My God shall supply all your need.’” We can pray confidently because we know the promises of the God we pray to. Echoing the apostle Paul’s admonition to “pray without ceasing” (1 Thess. 5:17), Spurgeon wrote, “The motto for this year must be, ‘Continue in prayer.’” Instead of relying on your willpower, strength, and planning this year, humble yourself before the throne of grace. You’ll find all you need, even if you don’t get everything you want. 4. Get ready for Christ’s return. What are you working toward this year? Scribbled in your calendar may be a huge work project, a marathon, a milestone birthday, or a cross-country move. The 19th-century bishop J. C. Ryle didn’t have any of those goals in mind when he said in a sermon, “I ask you a plain question at the beginning of a New Year. Are you ready?” Two of the possibilities he was thinking of were our death and Christ’s return. We ought to live with the constant knowledge that Christ is coming back soon (Rev. 22:20). Ryle went on, Fight a better fight, and war a better warfare every year you live. Pray more. Read more. Mortify self more. Love the brethren more. Oh! that you may endeavor so to grow in grace every year, that your last things may be far more than your first, and the end of your Christian course be better than the beginning. Spurgeon had the same perspective, encouraging believers to see the shortness of the time in front of them: “We are a day’s march nearer home, a year’s march nearer home.” Do you think of this new year as another repetitive turn around the sun or as a marker that your eternal joy is closer than ever before? 5. Rejoice in grace all the way home. John Newton, an 18th-century pastor and former slave trader, often preached to young people on New Year’s Day, and he wrote a hymn each year to accompany his sermon. His famous “Amazing Grace” is believed to have been the hymn for 1773. We ought to live with the constant knowledge that Christ is coming back soon. When Newton described himself in the hymn as a “wretch,” he meant it. He wrote in his diary on that January 1, “My exercise of grace is faint, my consolations small, my heart is full of evil, my chief sensible burdens are, a wild ungoverned imagination, and a strange sinful backwardness to reading the Scriptures, and, to secret prayer. . . . But my eye and my heart is to Jesus.” Look to God’s amazing grace this year. Whatever your failures, let your eyes and heart rest on Christ. Newton’s song can be yours in every single year the Lord grants you: Through many dangers, toils and snares I have already come: ’tis grace has brought me safe thus far, and grace will lead me home. Whether or not you’re the type to make New Year’s resolutions, you should resolve to heed the wisdom of Charles, Newton, Spurgeon, Ryle, and M’Cheyne. They point to the oldest source of wisdom: our eternal God.

William Carey was born August 17, 1761, in Paulerspury, England, a small village in Northamptonshire. Even today, little more than a thousand people live in the village. But it was into this tiny hamlet that Carey was born—the man who would help launch the modern missionary movement and the man who exhorted his fellow Christians with the now famous words “Expect great things from God; attempt great things for God.” For much of his life, it didn’t seem that Carey was destined for great things. His father was a weaver, and Carey’s first job was in shoemaking. Carey wasn’t rich. He didn’t have formal schooling past age 12. He didn’t come from a well-connected or well-known family. As an adult, he was only 5’4” (unusually short even for his day) and bald. He didn’t look the part of a man who would change the world. At 18, he left the Anglican fold and became a Baptist. Not long after, in 1781, he married Dorothy “Dolly” Plackett. By the next year, Carey began preaching every other week, splitting his time as a cobbler and as a pastor. In 1785, he was turned down for ordination, but the church allowed him to continue preaching on a trial basis as he honed his skills. It took him two more years to be ordained. In 1789, he assumed the pastorate at a Baptist church in Leicester. Burdened for the Lost Carey was a Calvinist. He believed in unconditional election and in the need for the sovereign grace of God if sinners were to be converted. Carey also possessed an indefatigable zeal for the unconverted. He couldn’t understand why the church’s attitude toward the heathen was so passive. In 1786, he began publicly advocating for a missionary society. When Carey proposed the idea at a gathering of his Particular (i.e., Calvinistic) Baptist colleagues, one minister is reported to have said, “Young man, sit down. You are an enthusiast. When God pleases to convert the heathen, he’ll do it without consulting you or me.” Carey was living among hyper-Calvinists. Carey was a Calvinist. He also possessed indefatigable zeal for the unconverted. The rebuke prompted Carey to study the matter more closely and put his thoughts on paper. The result was a modestly sized book published first in 1792 and republished in this volume. Though the book was relatively small, the title was not: 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, by William Carey. Most modern readers know it simply as An Enquiry. There’s nothing fancy about Carey’s book. It has pages of tables about the size of various nations, how many people live there, and what religion they practice. What made the tract influential wasn’t the data but the basic message: We’re commanded to go into all the world and preach the gospel. The whole world hasn’t heard the gospel. So why isn’t anyone going? Continuing Commission Carey’s central theological argument was that the Great Commission is still binding. True, there may be some sense in which the gospel went out into all the world during the time of the apostles (Rom. 10:18; Col. 1:23), but the gospel’s expansive success in the first century doesn’t render the Great Commission null and void. Carey insisted the Great Commission was still the church’s commission. If teaching all nations was restricted to a certain era, Carey reasoned, then so was baptizing (yet the church still baptizes). If the Great Commission is no longer operative, then all those who had gone to the heathen before did so without warrant. If the commands of Matthew 28 were limited to apostles, then why did Jesus promise to be with them to the end of the age? Particularly compelling is Carey’s response to the familiar retort—common in his day and in ours—that we can fulfill the call of “missions” by simply attending to the spiritual needs in our own neighborhoods. On this point, it’s worth quoting Carey at length: It has been objected that there are multitudes in our own nation, and within our immediate spheres of action, who are as ignorant as the South Sea savages, and that therefore we have work enough at home without going into other countries. That there are thousands in our own land as far from God as possible, I readily grant, and that this ought to excite us to ten-fold diligence in our work and in attempts to spread divine knowledge amongst them is a certain fact; but that it ought to supersede all attempts to spread the gospel in foreign parts seems to want proof. Our own countrymen have the means of grace and may attend on the word preached if they choose it. They have the means of knowing the truth, and faithful ministers are placed in almost every part of the land, whose spheres of action might be much extended if their congregations were but more hearty and active in the cause. But with them the case is widely different, who have no Bible, no written language (which many of them have not), no ministers, no good civil government, nor any of those advantages which we have. Pity, therefore, humanity, and much more Christianity, call loudly for every possible exertion to introduce the gospel amongst them. Carey’s reply anticipates the now familiar distinction between the “reached” and the “unreached.” By all means, Carey says, we ought to labor hard in our own lands. But if our neighbors—in “Christian” lands—need our help, how much more do those people around the world with no or little access to the Bible, to the church, or even to the blessings of civilization need gospel workers among them. One-Way Ticket to India By the end of 1792, the Baptist Missionary Society was formed. In June of the next year, Carey and his family left for India as the society’s first missionaries. On November 11, 1793, Carey landed on India’s east coast in Calcutta. Carey spent 41 years in India and never returned to England. The British colonial government in India wasn’t welcoming of missionaries, and the powerful East India Company looked down on their arrival even more. While in British-controlled cities like Calcutta, Carey was constantly in danger of hostility or deportation. Carey’s central theological argument was that the Great Commission is still binding. By 1800, he’d moved 16 miles north to the Danish colony of Serampore. There, he joined two other English missionaries, Joshua Marshman and William Ward. Together, Carey, Marshman, and Ward became the famous Serampore Trio. Before long, Carey baptized his first Indian convert, Krishna Chandra Pal. The work of the Serampore Trio was multifaceted. They started educational institutions—boarding schools at first (for both boys and girls, in separate schools), then Serampore College in 1819. The college, which opened with 37 students (19 Christians and 18 non-Christians), offered instruction in Sanskrit, Arabic, and English. In 1826, Marshman met with the King of Denmark and secured a royal charter for the college, making it the first degree-granting institution in Asia. The Trio also worked to abolish the practice of sati, whereby widows were expected to burn themselves to death on their husband’s funeral pyre. Crucially, over many years, they labored extensively in Bible translation, completing six translations of the whole Bible, along with 23 New Testaments and portions of the Bible in 10 other languages. Carey himself translated the Bible into Bengali, Sanskrit, and Marathi. Lasting Influence Most importantly, Carey was a church planter. Although he saw only a few converts in his lifetime, he was able to establish an indigenous church. Even though this work was small, Carey’s influence was great. His contribution was to thrust the English-speaking world into the work of global missions. One missiologist has estimated that from Carey’s time to the 1960s, four out of every five Protestant missionaries came from the English-speaking world. For good reason, then, Carey has been hailed as the father of the modern missions movement. This is certainly true for English-speaking Protestants. From Henry Martyn in India, to Robert Morrison in Canton Province, to Hudson Taylor in inland China, to Adoniram Judson in Burma, to Samuel Zwemer in Arabia and Egypt, dozens and hundreds (if not thousands) of missionaries have been inspired by Carey to “expect great things from God” and “attempt great things for God.” This fact alone makes Carey worth remembering and his missionary tract worth reading. Given Carey’s heroic efforts for the spread of the gospel, it’s fitting that his epitaph highlights God’s grace for sinners. His tombstone reads, “William Carey, D.D.; Born: 17 August 1761; Died: 9 June 1834; A wretched poor and helpless worm on thy kind arms I fall.”

These six burdens may be standing between you and the peace God wants for you.