In the annals of missions much has been made of the long years of
patient labour before a first convert was gained in other lands.
It is written of Judson that he preached the Gospel six years in
Burma before a native made confession of the Christian faith.
Morrison patiently taught the Gospel seven years in China before
he was rewarded with one disciple. The Telegu mission in India is
described as one of the most remarkable in the history of missions
in the contrast between the first long fruitless period and then
the rapid growth; and in confirmation it is cited that “at the end
of two decades only one native assistant could be reported, one
church with nine members and two schools with sixty-three pupils.”
But in Siam, from the time Dr. Gutzlaff arrived until the first
enduring convert from among the Siamese was gained, thirty-one
years elapsed. It is true that during those years much of the
energy of the other missions had been directed toward the
conversion of the ex-patriate Chinese, from whom there had been
an encouraging response; none the less, the Siamese were also
the object of constant prayer and faithful wooing. From the time
that Dr. House and Mr. Mattoon reached Siam to devote themselves
particularly to the winning of the Siamese, twelve years and
six months passed before one lone Siamese renounced the faith of
his fathers and acknowledged the Christian religion to be the
truth. These wearisome years of waiting were lengthened in their
tediousness by the chagrin of having impostors simulate conversion
for iniquitous ends.
The story of this remarkable first native convert is best given by
Dr. House in his own way. First under date of March 6, 1859, he
writes home of the promise of the first-fruit:
“I have had a long talk with Nai Chune. Since the fourth
month of last year he has been convinced of the truth of
Christianity. He has broken the necks of his household gods
and melted them. ‘If I think he venerates the gods still he
will go into the temple and do the same.’ Those stories in
their sacred books about its raining diamonds and gold he
regards not like the beneficent miracles of Christ which I
told him.
“I was going to give him some idea of the historical
evidences when he cut me short by saying, ‘I have _tried_
Buddhism—and what benefit has it been to me? I have thrown
away a large part of my life in studying it. But I was a
child then—God must forgive me.’ He has ceased to gamble
and to drink spirits, to both of which he formerly was
addicted. He says that he sometimes weeps with joy when he
thinks of God’s goodness to him. He prays to Jehovah, keeps
the Sabbath, and for months has been a faithful attendant
on preaching, to which he often invites his acquaintances,
bringing them with him.
“He is an educated man of about forty years, has a wife but
no living children. He was once a priest, in the king’s own
watt for some eight years. At one time he used to call upon
me often and learned several chemical experiments. Since the
mission moved to its new location in his neighbourhood (where
he has a small property) he called to renew acquaintance.
I had much conversation with him formerly about religion;
but he seemed almost too willing to believe. I mistrusted
his motives, past experience having made me too cautious
perhaps. When he called subsequently I had no confidence in
his sincerity. Mr. Mattoon, however, thought somewhat better
of him.
“He is now the Siamese teacher of our school, and is very
faithful to his duties. The most interesting feature of his
case and what, with other things, has removed my doubts, is
the true moral courage with which he avows his change of
his belief to his countrymen and relatives. I do not think
anything but the grace of God could make a Siamese brave
enough to do this.”
Five months later, the doctor records the reception of the convert
into the Mission Church on Aug. 7, 1859:
“My eyes have at length been permitted to see what has long
been my heart’s desire and prayer to God, the baptism of a
Siamese. Nay, to my unworthy hands has this privilege fallen,
to receive into the visible fold of Christ by the ordinance
of His appointing this new member of the flock.
“For over twelve years of hope deferred has this great
blessing been sought and prayed for, but ‘sought and never
found’ till now. Blessed be the name of Him who in His mercy
and sovereign grace has been pleased to visit us with His
favour and make the teaching and preaching of His servants
here the means at last of bringing one heathen soul out of
nature’s darkness into the light and peace of His kingdom.
“Nai Chune, a Siamese, an educated man of nearly forty years
of age, after a satisfactory examination on his views and
experience was today received to our fellowship by baptism
in the sacred name of the Father, the Son and the Holy
Ghost. May he walk worthily of the name he has named today,
and be a witness for Christ his God and Saviour among his
countrymen. He appears remarkably well. He is courteous
and intelligent, a true Siamese gentleman in manners; is
serious-minded, sedate, seems to realise the goodness of his
Heavenly Father to him.”
The joy of this conversion was soon followed by a shadow of sorrow.
For a little more than three months later occurred the death of
faithful Quakieng. Fortunately the work among the Siamese had
developed so favourably that less emphasis was being placed on the
instruction in Chinese; and in a sense Nai Chune took the place of
Quakieng, but with a transfer of the major effort to the teaching
of the Siamese language.
During this year King Mongkut had finished a new grand audience
hall in connection with the palace, fashioned partly in European
style. At the opening of the hall the king gave a feast to which
many of the European and American sojourners were invited, among
whom were Mr. and Mrs. House. In a letter to his father the doctor
tells privately of a proffer of honour and service made to him by
the king: “H. M. said, ‘You with your wife must come and live here
[at the palace] and have the young princes, my children, for your
pupils.’ I excused myself, my hands being already full.” With the
cessation of teaching by the missionary ladies in the palace, the
king had engaged an English lady, Mrs. Leonowens, as a tutor for
some of the inmates of the palace, including his sons. Apparently,
however, her teaching duties diminished after a time and she was
occupied chiefly as an amanuensis for the king, and she was still
connected with the palace at the time the king made this request
of Dr. House.
Whether the king had serious intent in this proposition it is
difficult to judge; but the suggestion does indicate that he still
held Dr. House in high regard and that his estimation for Western
education had not waned. The mission school by this time had become
a well-established, well-organised institution, the management
of which required the full attention of the doctor. His original
term of service as Superintendent continued until 1861, when
relinquishment of the office was apparently due to the fact that he
was appointed to open a new mission station at Petchaburi.