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Foxe - The Book of Martyrs

The mystery of history is not completely dark, since it is a veil which only partially conceals the creative activity and spiritual forces and the operation of spiritual laws. It is commonplace to say that the blood of the martyrs is the seed of the Church yet what we are asserting is simply that individual acts of spiritual decision bear social fruit …For the great cultural changes and historic revolutions that decide the fate of nations or the character of an age is the cumulative result of a number of spiritual decisions … the faith and insight, or the refusal and blindness, of individuals. No one can put his finger on the ultimate spiritual act that tilts the balance, and makes the external order of society assume a new form… Persecution, powerless to destroy or even to shake this new community, made it only the more sensible of its own strength, and pressed it into a more compact body.

The mystery of history is not completely dark, since it is a veil which only partially conceals the creative activity and spiritual forces and the operation of spiritual laws. It is commonplace to say that the blood of the martyrs is the seed of the Church yet what we are asserting is simply that individual acts of spiritual decision bear social fruit …For the great cultural changes and historic revolutions that decide the fate of nations or the character of an age is the cumulative result of a number of spiritual decisions … the faith and insight, or the refusal and blindness, of individuals. No one can put his finger on the ultimate spiritual act that tilts the balance, and makes the external order of society assume a new form… Persecution, powerless to destroy or even to shake this new community, made it only the more sensible of its own strength, and pressed it into a more compact body.

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<strong>Foxe</strong>’s <strong>Book</strong> <strong>of</strong> <strong>Martyrs</strong><br />

Chapter XXIII - <strong>The</strong> Beginnings <strong>of</strong> American Foreign Missions<br />

Samuel J. Mills, when a student in Williams College, gathered about him a group <strong>of</strong><br />

fellow students, all feeling the burden <strong>of</strong> the great heathen world. One day in 1806 four <strong>of</strong><br />

them, overtaken by a thunderstorm, took refuge in the shelter <strong>of</strong> a haystack. <strong>The</strong>y passed the<br />

time in prayer for the salvation <strong>of</strong> the world, and resolved, if opportunity <strong>of</strong>fered, to go<br />

themselves as missionaries. This "haystack prayer meeting" has become historic.<br />

<strong>The</strong>se young men went later to Andover <strong>The</strong>ological Seminary, where Adoniram Judson<br />

joined them. Four <strong>of</strong> these sent a petition to the Massachusetts Congregational Association at<br />

Bradford, June 29, 1810, <strong>of</strong>fering themselves as missionaries and asking whether they might<br />

expect support from a society in this country, or whether they must apply to a British society.<br />

In response to this appeal the American Board <strong>of</strong> Commissioners for Foreign Missions was<br />

formed.<br />

When a charter for the Board was applied for, an unbelieving soul objected upon the floor<br />

<strong>of</strong> the legislature, alleging in opposition to the petition that the country contained so limited a<br />

supply <strong>of</strong> Christianity that none could be spared for export, but was aptly reminded by another,<br />

who was blessed with a more optimistic make, that this was a commodity such that the more<br />

<strong>of</strong> it was sent abroad the more remained at home. <strong>The</strong>re was much perplexity concerning<br />

plans and finances, so Judson was dispatched to England to confer with the London Society<br />

as to the feasibility <strong>of</strong> the two organisations cooperating in sending and sustaining the<br />

candidates, but this scheme came to nothing. At last sufficient money was raised, and in<br />

February, 1812, the first missionaries <strong>of</strong> the American Board sailed for the Orient. Mr. Judson<br />

was accompanied by his wife, having married Ann Hasseltine shortly before sailing.<br />

On the long voyage out, in some way Mr. and Mrs. Judson and Mr. Rice were led to revise<br />

their convictions with reference to the proper mode <strong>of</strong> baptism, reached the conclusion that<br />

only immersion was valid, and were rebaptised by Carey soon after their arrival in Calcutta.<br />

This step necessarily sundered their connection with the body which had sent them forth, and<br />

left them wholly destitute <strong>of</strong> support. Mr. Rice returned to America to report this condition <strong>of</strong><br />

affairs to the Baptist brethren. <strong>The</strong>y looked upon the situation as the result <strong>of</strong> an act <strong>of</strong><br />

Providence, and eagerly planned to accept the responsibility thrust upon them. Accordingly<br />

the Baptist Missionary Union was formed. So Mr. Judson was the occasion <strong>of</strong> the organisation<br />

<strong>of</strong> two great missionary societies.<br />

<strong>The</strong> Persecution <strong>of</strong> Doctor Judson<br />

After labouring for some time in Hindustan Dr. and Mrs.<br />

Judson finally established themselves at Rangoon in the Burman Empire, in 1813. In 1824<br />

war broke out between the British East India Company and the emperor <strong>of</strong> Burma. Dr. and<br />

Mrs. Judson and Dr. Price, who were at Ava, the capital <strong>of</strong> the Burman Empire, when the war<br />

commenced, were immediately arrested and confined for several months. <strong>The</strong> account <strong>of</strong> the<br />

sufferings <strong>of</strong> the missionaries was written by Mrs. Judson, and is given in her own words.<br />

314

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