one of his acquaintance, who says that he reads our books all the day,
and shows them to all that call upon him. We told him to ask his
friend to come and see us again.”
In a letter written almost a year afterward, Mrs. Judson alludes to this
same inquirer:
“_January 30._ The Burman Mr. Judson mentioned some time ago as being
the first serious inquirer, and one who has excited the most hope,
came to-day to the mission-house. It is now almost a year since he
first came, and with much apparent anxiety inquired, ‘How long time
will it take me to learn the religion of Jesus?’ We have since
frequently inquired, but obtained little information respecting him
until to-day. Soon after his first visit, he was appointed governor of
a cluster of villages situated on the Salwen River, in the country of
Pegu. He has been at Rangoon but once since, and then on business by
order of the viceroy, and obliged to return immediately.
“I asked him if he had become a disciple of Jesus Christ. He replied,
‘I have not yet, but I am thinking and reading in order to become one.
I can not yet destroy my old mind; for when I see a handsome _patso_
(a cloth the Burman men wear) or a handsome _gownbown_ (the
handkerchief worn on the head), I still desire them. Tell the great
teacher, when he returns, that I wish to see him, though I am not a
disciple of Christ.’ He requested the remaining part of Matthew’s
gospel, also catechisms and tracts for his followers. I gave all of
his attendants tracts; on which he said to them, ‘Take and read them
attentively, and when you have embraced the doctrines they contain,
come here, and converse with the teacher.’”
As no further mention is made of this first inquirer who caused such a
leap of hope in Mr. Judson’s heart, we are left in the dark as to his
subsequent life, as in the case of the young man who asked our blessed
Lord what good thing he should do that he might have eternal life, and
having heard the reply, went away sorrowing. Did this eager inquirer for
“more of this sort of writing” learn to cherish a secret faith in the
Christ, so earnestly commended to him by the pale-faced stranger? or,
rejecting the Saviour, did he make what Dante calls “the great
refusal”?[22]
On May 20, 1817, Mr. Judson completed the translation of the gospel of
Matthew. This marks the first stage in the monumental task of
translating the whole Bible into Burmese. Two days later he began to
compile a Burman dictionary. But close application for more than four
years to the study of the Burman language and to the translation of
tracts and Scriptures, and to the compilation of a grammar and
dictionary, were breaking down his health. A sea voyage was needed to
restore his vigor. But need of rest alone would not have caused him to
take even a few weeks’ vacation from his toils and cares. He was
impatient to begin holding public services in the Burman tongue. But
although he understood the structure of the language, and could read,
and write, and speak in Burman, yet for conducting public worship he
felt the need of a native Christian helper.
Burmah is flanked on the western side by the mountains of Arracan;[23]
between these and the Bay of Bengal lies the flat coast district of
Chittagong. It had been ceded to the English. The inhabitants of this
district spoke Burmese. A few years before, the English Baptists had
begun a mission in Chittagong. Several converts had been baptized, when
the mission was abandoned. Mr. Judson conceived the plan of visiting
Chittagong, in order to gather together the scattered converts, instruct
them anew, and perhaps bring one or two of them to help him in Rangoon.
This would furnish him employment during the needed vacation. Besides,
the rare opportunity was afforded of going and returning in the same
ship; so that he would have to be absent for only three months. How
painfully this pet project of his was frustrated, and how his three
months were stretched out into almost two-thirds of a precious year, may
be learned from the following letters to the Corresponding Secretary:
“MADRAS, _May_ 28, 1818.
“In former letters I have stated my circumstances at the close of last
year, and the reasons which induced me to leave Rangoon on a visit to
Chittagong; particularly the prospect of a direct passage, and speedy
return in the same ship—an opportunity of very rare occurrence in
Rangoon.
“Since that time a series of unexpected providences have befallen me,
which, though uninteresting in detail, must be briefly mentioned, in
order to account for my present situation.
“When we left Rangoon, December 25, we expected a passage of ten or
twelve days. At the expiration of a month, however, by reason of
contrary winds, and the unmanageableness of the ship in the difficult
navigation along the coast, we found ourselves still at a great
distance from port; and the season being so far advanced as to deprive
us of the hope of more favorable winds, the captain and supercargo
agreed on a change of the ship’s destination, and made sail for
Madras.
“Previous to leaving the coast, we put into Cheduba, a place under
Burman government, for a supply of provisions. I was unable to go
ashore, but took the opportunity of sending a tract by the boat. It
happened to be conveyed directly to the governor, and he ordered it
read in his presence. Soon after, when our captain had an audience,
the governor inquired after the writer of the tract, who he was, and
how long he had been in the country. The captain evaded some
questions, for fear of detention, I suppose, and merely stated that
the writer was a foreigner, who had resided in Rangoon about four
years. ‘No,’ replied the governor, ‘that is not to be credited. You
can not make me believe that a foreigner, in so short a time, has
learned to write the language so well. It must have been written by
some other person.’ The captain related this to me on his return. I
felt particularly gratified by this testimony to the perspicuity of
the style, and thought it not unworthy of mentioning, because it could
not be suspected, as others which had been made to me personally, of
having been a mere compliment.
“The ship’s destination was changed on the 26th of January. We
retraced our course for a few days, and then stood to the westward. It
was with the most bitter feelings that I witnessed the entire failure
of my undertaking, and saw the summits of the mountains of Arracan,
the last indexes of my country, sinking in the horizon, and the ship
stretching away to a distant part of India, which I had no wish to
visit, and where I had no object to obtain. It was, however, some
mitigation of my disappointment, that I should, in all probability, be
able to return to Rangoon, and resume my missionary business much
earlier than if I had visited Chittagong. But even the consolation of
this hope was not long allowed me. We had, indeed, a quick passage
across the bay; but on drawing near the Coromandel coast the wind and
current combined to prevent our further progress, and at the
expiration of another month, having for a long time subsisted on
nothing scarcely but rice and water, and being now reduced to very
short allowance, we concluded to make sail for Masulipatam, a port
north of Madras, which we doubted not we should be able to reach in a
very few days. In this, again, we were disappointed, and through the
unmanageableness of the ship, or the mismanagement of the captain,
were detained at sea nearly another month. During this period we were
sometimes in great distress, deeming ourselves very fortunate when
able to get a bag of rice, or a few buckets of water, from any native
vessel which happened to pass. Once we sent the long-boat to the
shore, and obtained a considerable supply of water, which was a great
relief. But of rice we could obtain no sufficient supply, and all
other articles of provision were quite out of the question.
“The low state to which I was at length reduced occasioned a partial
return of the disorder of my head and eyes, to which I was subject two
years ago. This, with other circumstances united, left me no other
source of consolation but resignation to the will of God, and an
unreserved surrender of all to His care; and praised be His name, I
found more consolation and happiness in communion with God, and in the
enjoyments of religion, than I had ever found in more prosperous
circumstances.
“Finally we did reach Masulipatam, and I left the ship on the 18th of
March, twelve weeks after embarking at Rangoon. I waited at
Masulipatam a few days, until it was ascertained that the ship would
unlade her cargo, and remain several months. And as there was no
prospect that season of reaching Madras by sea, the only port on the
coast where I could hope to find a vessel bound to Rangoon, I was
under the necessity of taking a journey by land—distance about three
hundred miles. I accordingly hired a palanquin and bearers, and
arrived here the 8th of April. My first aim was, of course, the beach,
and my first inquiry a vessel bound to Rangoon. But my chapter of
disappointments was not yet finished. No vessel had sailed for Rangoon
this year, and such, it was understood, was the unsettled state of the
Burman country, that none would probably venture for some time to
come.
“Here I have remained ever since, under very trying circumstances.
Have scarcely heard from Rangoon since I left, or been able to
transmit any intelligence thither by a conveyance to be depended on.
The weakness of my eyes prevents my application to study, or attempt
at any exertion. I am making no progress in missionary work; I am
distressed by the appalling recollection of the various business which
was pressing on me at Rangoon, and made me very reluctant to leave
home for the shortest time. Now, I have been detained twice as long as
I anticipated, and have, withal, wholly failed in my undertaking.
Where, my rebellious heart is ready to cry, where is the wisdom of all
this? But it is wise, though blindness can not apprehend. It is best,
though unbelief is disposed to murmur. Be still, my soul, and know
that He is GOD.”
“RANGOON, _October_ 9, 1818.
“My last was dated Madras, May 28, 1818. At that place I remained,
waiting for a conveyance to Rangoon, until the 20th of July, when I
took passage on an English vessel, at one hundred and sixty-seven
rupees. During my stay in Madras, I experienced great kindness and
hospitality in the families of the Rev. Mr. Thompson, chaplain, and
the Rev. Mr. Loveless, missionary; and received such proofs of
Christian affection from many dear friends, as rendered parting with
them very painful, though my detention in Madras had, in other
respects, been almost insupportable. We anchored at the mouth of
Rangoon River, on the 2d of August. The next morning, when the pilot
came on board, I was overwhelmed with the intelligence that, on
account of the dangerous situation of affairs, the mission had been
broken up, and that Mr. Hough and family, and Mrs. Judson, had taken
passage for Bengal. To my great relief, however, it was added, that,
before the ship left the river, Mrs. Judson’s reluctance to leave the
place had so increased as to force her back to the mission-house
alone; and further, that the ship, being found unfit for sea, was
still detained. On my arrival, I found that brother Hough was inclined
to pursue his original plan. His reasons he will doubtless communicate
to the Board. It is expected that the vessel will be ready for sea in
about a fortnight.”
It is characteristic of Mr. Judson’s letters to the Board that he kept
out of sight his own personal sufferings, touching only upon matters
which seemed to him of general interest and importance. We are,
therefore, indebted to Mrs. E. C. Judson for certain reminiscences of
this horrible voyage, which she received from his own lips:
“They had sailed for Chittagong, a passage which should have been made
in ten or twelve days, at farthest. He had, therefore, prepared
himself for only a few weeks’ absence from home. When the vessel put
in at Cheduba, the nervous affection of his head and eyes, occasioned
at first by low diet, had so much increased by exhaustion and lack of
food, that he was unable to go on shore. When they approached the
Coromandel coast, and again encountered contrary winds, they were
reduced to almost the last extremity, and the constitution of Mr.
Judson sank under these accumulated hardships. The mouldy, broken
rice, which they picked up from native vessels, and this in small
quantities, with a limited supply of water, was their sole sustenance
for three or four weeks. He was accustomed to look back on his
sufferings at this time with a feeling of horror scarcely equalled by
his reminiscences of Ava. Here he was alone, in a state of passive,
monotonous suffering, with no one to share his sympathies, and nothing
to arouse his energies. His scanty wardrobe, prepared for a trip of
ten or twelve days, had been long since exhausted, and what with
starvation, filth, pain, and discouragement, he became unable to leave
his berth. At last he was attacked by a slow fever, and turning in
disgust from his little mess of dirty rice, he begged continually for
water! water! water! without ever obtaining enough to quench, even for
a moment, his devouring thirst. At length the little vessel came to
anchor in the mud of Masulipatam, some two or three miles from the
low, uninviting beach, and the captain came to inquire if he would be
taken on shore. The fact that they were near land seemed to him an
incredible thing, a kind of dreamy illusion too fanciful to interest
him. After some urging, however, he became sufficiently roused to
pencil a note, which he addressed to ‘any English resident of
Masulipatam,’ begging only for a place on shore to die. After a little
while, one of the men came below, to tell him that a boat was
approaching from the shore. He now succeeded in crawling to the window
of his cabin, from which he plainly distinguished, in the rapidly
moving boat, both the red coat of the military and the white jacket of
the civilian. In the first thrill of joyful surprise, the sudden
awakening of hope and pleasure, he threw himself on his knees and
wept. Before his new friends were fairly on board, he had succeeded in
gaining some little self-control; but he added, his voice faltering
and his eyes filling with tears as he related the incident to Mrs.
Judson, ‘The white face of an Englishman never looked to me so
beautiful, so like my conception of what angel faces are, as when
these strangers entered my cabin.’ They were very much shocked at his
visible wretchedness: he was haggard, unshaven, dirty, and so weak
that he could with difficulty support his own weight. Their earnest
cordiality was peculiarly grateful to him. One of the officers took
him to his own house, supplied him from his own wardrobe, procured a
nurse, whom, however, he had occasion to employ but a short time, and
displayed throughout a generous hospitality which Dr. Judson never
forgot.”
But his anxieties and sufferings during this voyage were fully
parallelled by those of the heroic woman whom he had left behind him at
Rangoon. From Christmas-day of 1817 until July 16 of the following year,
no word whatever came to Mrs. Judson from her husband, from whom she had
expected to be parted only for a few weeks. She occupied part of her
time teaching about thirty Burman women whom she had gathered together.
She writes:
“I have again commenced my studies, keeping myself closely engaged
until 2 o’clock. This I find the best method to avoid dejection.
Besides my conscience will not permit me to sit idly down, and yield
to those depressing feelings in which a Christian should not indulge.”
A succession of disasters had swept over the little mission. She alone
faltered not. We catch a gleam at Rangoon of that same fidelity and
courage that afterward burned so long and so steadily at Ava and
Oung-penla. The mission was harassed by Government persecution. It was
rumored that the foreigners were to be banished. The viceroy, who had
been their steady friend, was recalled to Ava. The new viceroy was a
stranger to them. A menacing order summoned Mr. Hough to the
court-house, with the message that, “If he did not tell all the truth
relative to his situation in the country, they would write with his
heart’s blood.” Mrs. Judson interceded in person, and by her own
knowledge of the language, and her matchless womanly tact, conciliated
the viceroy. Asiatic cholera raged in Rangoon. The death-gong sounded
all the day long. Rumors of war between England and Burmah filled the
air. The English ships one by one hastily weighed anchor and slipped out
of the harbor; only a single vessel remained—the only way of escape. Her
missionary associates, the Houghs, determined to seize this last
opportunity, and fly from the country before it was too late. Against
her will they urged her on board. But her great nature rose in its
strength. She insisted on going ashore. She tore herself away and went
back to the mission premises alone. Her husband, if still alive, should
not return and find his mission-station deserted, and himself in Burmah
without a companion.
“For mightier far than strength of nerve and sinew,
Or magic potent over sun and star, is Love;
Though oft to agony distrest,
And though his favorite seat be feeble woman’s breast.”
The subjoined account of Mrs. Judson’s experiences is in her own words:
“Mr. Hough, for some time past, has been desirous to have Mrs. Hough,
myself, and his children go to Bengal. But I have ever felt resolved
not to make any movement until I hear from Mr. Judson. Within a few
days, however, some circumstances have occurred which have induced me
to make preparations for a voyage. There is but one remaining ship in
the river, and if an embargo is laid on English ships, it will be
impossible for Mr. Judson (if he is yet alive) to return to this
place. But the uncertainty of meeting him in Bengal, and the
possibility of his arriving in my absence, cause me to make
preparations with a heavy heart. Sometimes I feel inclined to remain
here alone, and hazard the consequences. I should certainly conclude
on this step, if any probability existed of Mr. Judson’s return. This
mission has never appeared in so low a state as at the present time.
It seems now entirely destroyed, as we all expect to embark for Bengal
in a day or two. Alas! alas! how changed our prospects since Mr.
Judson left us. How dark, how intricate the providence which now
surrounds us! Yet it becomes us to be still, and know that He is God
who has thus ordered our circumstances.
“_July 14._ Alone, my dear friends, in this great house, without an
individual excepting my little girl and Burmans, I take my pen to
relate the strange vicissitudes through which I have passed within a
few days.
“On the 5th of this month I embarked with Mr. Hough and family for
Bengal, having previously disposed of what I could not take with me. I
had engaged Mr. Judson’s teacher to accompany me, that in case of
meeting him in Bengal he could go on with his Burman studies. But the
teacher, fearing the difficulties arising from his being a Burman,
broke his engagement, and refused to go. My disinclination to proceed
in the course commenced had increased to such a degree, that I was on
the point of giving up the voyage myself; but my passage was paid, my
baggage on board, and I knew not how to separate myself from the rest
of the mission family. The vessel, however, was several days in going
down the river; and when on the point of putting out to sea, the
captain and officers ascertained she was in a dangerous state, in
consequence of having been improperly loaded, and that she must be
detained for a day or two at the place in which she then lay. I
immediately resolved on giving up the voyage and returning to town.
Accordingly the captain sent up a boat with me, and engaged to forward
my baggage the next day. I reached town in the evening—spent the night
at the house of the only remaining Englishman in the place, and to-day
have come out to the mission-house, to the great joy of all the
Burmans left on our premises. Mr. Hough and his family will proceed,
and they kindly and affectionately urge my return. I know I am
surrounded by dangers on every hand, and expect to see much anxiety
and distress; but at present I am tranquil, and intend to make an
effort to pursue my studies as formerly, and leave the event with
God.”
After this gloomy episode the prospects of the mission began to
brighten. Mr. Hough, indeed, had gone to Calcutta, taking the
printing-press with him, so that for some time all the presswork of the
mission had to be done there. But on September 19, 1818, Messrs. Colman
and Wheelock, with their wives, arrived in Rangoon and joined the
mission. Mr. Judson writes:
“We had, I can truly say, a most joyful meeting. You have never seen
them, or it would be unnecessary to add that they are four _lovely_
persons, in every sense of the word, and appear to have much of an
humble, prayerful spirit. Such being their interesting appearance, we
regret more deeply to find that the health of the brethren is so
feeble. They have both had a slight return of bleeding at the lungs,
an old complaint, to which they were subject in America. May the Lord
graciously restore and preserve them.
“A few days after their arrival, I introduced them into the presence
of the viceroy. He received us with marked attention, which, however,
must be ascribed to the influence of a handsome present, which went
before us. Though surrounded with many officers, he suspended all
business for a time, examined the present, and condescended to make
several inquiries. On being told that the new teachers desired to take
refuge in his glory, and remain in Rangoon, he replied, ‘Let them
stay, let them stay; and let your wife bring their wives that I may
see them all.’ We then made our obeisance, and retired.”
The time had now come when Mr. Judson’s long-cherished desire to hold
public worship among the Burmans in their own tongue was to be
gratified. The little chapel, or _zayat_, had been built. It is thus
described by Mrs. Judson:
“The _zayat_ is situated thirty or forty rods from the mission-house,
and in dimensions is twenty-seven by eighteen feet. It is raised four
feet from the ground, and is divided into three parts. The first
division is laid entirely open to the road, without doors, windows, or
a partition in the front side, and takes up a third part of the whole
building. It is made of bamboo and thatch, and is the place where Mr.
Judson sits all the day long, and says to the passers-by, ‘Ho! every
one that thirsteth,’ etc. The next and middle division is a large,
airy room, with four doors and four windows, opening in opposite
directions; made entirely of boards, and is whitewashed, to
distinguish it from the other _zayats_ around us.
“In this room we have public worship in Burman on the Sabbath; and in
the middle of it I am now situated at my writing-table, while six of
the male scholars are at one end, each with his torch and blackboard,
over which he is industriously bending, and emitting the curious
sounds of the language. The third and last division is only an
entry-way, which opens into the garden leading to the mission-house.
In this apartment all the women are seated, with their lights and
blackboards, much in the same position and employment as the men.”
It will be seen from this that the _zayat_ was not simply a church, but
a religious school-house as well. It also afforded a convenient place of
rendezvous where Mr. Judson could sit all the day long, attracting the
attention of the passers-by, and often engaging them in religious
conversation.[24]
The following letter from Mr. Judson to the Corresponding Secretary
relates to this, the first house of worship erected by American Baptists
in Burmah:
“RANGOON, _February_ 20, 1819.
“The prospect of the speedy departure of a vessel for Bengal reminds
us of our unanswered letters. Brother Colman has nearly recovered his
health, which suffered much on his first arrival. But brother Wheelock
still remains in a low, and, I fear, declining state.
“My time, for the last few months, has been divided between reading
Burman, writing some portions of Scripture, and other things
preparatory to public worship, holding conversations on religion, and
superintending the erection of a _zayat_ (as the Burmans call it), or
place of public resort, where we intend to spend much of our time, and
where we hope to have stated worship, or, at least, to try the
practicability of such an attempt under this Government.
“The peculiarly retired situation of the mission-house has long
rendered the erection of such a building, or a change of residence, a
very desirable measure. After much hesitation and perplexity about our
duty, we were so fortunate as to procure, at a very moderate price, a
piece of ground which is contiguous to the mission premises, and at
the same time opens on a public road. The building is now going up,
with such scanty materials and means as we can afford, or, rather, as
we think you can afford. The whole concern will cost about two hundred
dollars. And should this _zayat_ prove to be a Christian
meeting-house, the first erected in this land of atheists, for the
worship of God—a house where Burmans, who now deny the very existence
of Deity, shall assemble to adore the majesty of heaven, and to sing
with hearts of devotion the praises of the incarnate Saviour——But the
thought seems too great to be realized. Can _this_ darkness be
removed? Can _these_ dry bones live? On Thee, Jesus, all our hopes
depend. In Thee all power is vested, even power to make sinful
creatures instrumental in enlightening the heathen.
“You want to hear of some poor benighted Burman brought to taste that
the Lord is gracious; but O, not more than I want to speak of it. I
hope, I do hope, my dear sir, that we shall both one day be
gratified.”
On April 4, 1819, even before the _zayat_ was completed, the first
public service was held. Mr. Judson was thirty-one years old, and had
been in Rangoon nearly six years before he ventured to preach to a
Burman audience in their own tongue. This marks an era in the history of
the Burman mission; for it is a noteworthy fact that the institution of
public worship was soon followed by the first in a series of
conversions.
It was on June 27, 1819, about seven years and four months after Mr.
Judson left America, and about six years after his arrival in Rangoon,
that he was permitted to baptize the first Burman convert, Moung Nau.
The secret of that sublime faith which enabled him to endure without a
misgiving so many long, weary years of sowing without the joy of seeing
a single blade of grain, may be learned from the following lines, which
he wrote in pencil on the inner cover of a book which he was using in
the compilation of the Burman dictionary:
“In joy or sorrow, health or pain,
Our course be onward still;
We sow on Burmah’s barren plain,
We reap on Zion’s hill.”
The following extracts from his journal, with a letter of Mrs. Judson’s,
afford a vivid description of the commencement of public worship among
the Burmans, and the progress of that religious movement which
culminated in the baptism of the first three converts, Moung Nau, Moung
Byaa, and Moung Thahlah:
“_April 4, 1819._ My close application to the Burman dictionary during
the year 1817, and my subsequent loss of nearly a year in the
unsuccessful attempt to visit Chittagong, have occasioned a long
interruption in my journal. Since my return to Rangoon, the little I
have to say I have communicated in letters. With this day, a new, and
I hope important, era in the mission, I resume the journal.
“To-day, the building of the _zayat_ being sufficiently advanced for
the purpose, I called together a few people that live around us, and
commenced public worship in the Burman language. I say _commenced_,
for, though I have frequently read and discoursed to the natives, I
have never before conducted a course of exercises which deserved the
name of _public_ worship, according to the usual acceptation of that
phrase among Christians; and though I began to preach the Gospel as
soon as I could speak intelligibly, I have thought it hardly becoming
to apply the term _preaching_, since it has acquired an appropriate
meaning in modern use, to my imperfect, desultory exhortations and
conversations. But I hope, though with fear and trembling, that I have
now commenced a course of public worship and regular preaching. This
would have taken place just a year ago, had I returned to Rangoon as I
expected, and still earlier, had I not been under a Government where I
thought it prudent to gain a considerable acquaintance with the
language before commencing public operations, lest I should be unable
properly to vindicate my conduct when called to a judicial account.
“The congregation to-day consisted of fifteen persons only, besides
children. Much disorder and inattention prevailed, most of them not
having been accustomed to attend Burman worship. May the Lord grant
His blessing on attempts made in great weakness and under great
disadvantages; and all the glory will be His.
“_April 25. Lord’s day._ Yesterday we completed the _zayat_, set up
the front stairs, and laid open the entrance from the road. This
morning I took my seat on the floor in the open porch, under some
solemn impression of the great responsibility attached to my new mode
of life.
“In the forenoon the members of the mission family came over to have
our usual worship, having concluded to hold it for a few Sundays in
the _zayat_, rather than in the house, in order to give the Burmans
some idea of the place.
“In the afternoon our people came together, and several came in from
the road, so that we had an assembly of between twenty-five and
thirty, besides children. At the close of the service I distributed
several tracts to the strangers.
“_April 28._ Nothing interesting through the day. At night,
encountered a bitter opposer; he had visited Bengal, and some foe to
missions had poisoned his mind; he manifested a most virulent spirit.
I felt that he would most gladly be foremost in destroying us. But
through divine grace I was enabled to treat him with meekness and
gentleness, and he finally left me politely. He appeared to be rich,
and had several followers. In the evening there were some hopeful
appearances in Mrs. Judson’s female meeting—a meeting which she has
recommenced since public worship has been set up in the _zayat_.
“_April 29._ A precious case has just occurred. A young man of
twenty-four, by name Moung Koo, happened to stroll in last Sunday, and
was present at worship. He appeared to be rather wild and noisy,
though his manners were respectful. He took a tract, and went away.
This morning he made his appearance again, and has been with me about
two hours. I have been enabled, through divine assistance, to give him
a great deal of truth, and especially to expatiate with some feeling
on the love and sufferings of the Saviour. The truth seems to have
taken hold of his mind.
“_April 30._ I was agreeably surprised in the morning to see the young
man of yesterday come again so soon. He stayed all the forenoon, and
seemed desirous of hearing as much as possible about religion. Several
others came and went. A very busy day; hardly time to prepare these
minutes to be forwarded by a vessel which leaves this port for Bengal
early to-morrow morning.
“_May 1, 1819._ Burman day of worship; of course many visitors; among
the rest, Moung Nau, a man who was with me several hours yesterday;
but, from his silence and reserve, excited little attention or hope.
To-day, however, I begin to think better of him. Moung Koo came again
at night, and appeared pretty well. These two men, with the two
persons from Kambet, of the 27th, I call the fruits of the week. But
let us see who of them will remember the day of worship.
“_May 2. Lord’s day._ About three o’clock the quiet and modest Moung
Nau came in and took his usual place. For the others we looked in
vain. About thirty present at worship. Very few paid much attention,
or probably received any benefit.
“_May 3._ Among the visitors of to-day was a respectable man, formerly
an officer, now a merchant, resident at Little Bridge, a village
contiguous to Kambet. After long and various conversation, in which he
paid close and respectful attention, he said that he was a person not
a little versed in Burman literature, but that he now saw he had erred
in all; he regretted that he had lived two years in the neighborhood
without knowing me; to-day was an auspicious day; he wished to become
my disciple, would read my writings with attention, and come as often
as possible.
“_May 5._ Moung Nau has been with me several hours. I begin to think
that the grace of God has reached his heart. He expresses sentiments
of repentance for his sins, and faith in the Saviour. The substance of
his profession is, that from the darknesses, and uncleannesses, and
sins of his whole life, he has found no other Saviour but Jesus
Christ; nowhere else can he look for salvation; and therefore he
proposes to adhere to Christ, and worship Him all his life long.
“It seems almost too much to believe that God has begun to manifest
His grace to the Burmans; but this day I could not resist the
delightful conviction that this is really the case. PRAISE AND GLORY
BE TO HIS NAME FOREVERMORE. Amen.
“_May 6._ Moung Nau was again with me a great part of the day. He
appears to be slowly growing in religious knowledge, and manifests a
teachable, humble spirit, ready to believe all that Christ has said,
and obey all that He has commanded. He is thirty-five years old; no
family, middling abilities, quite poor, obliged to work for his
living, and therefore his coming, day after day, to hear the truth,
affords stronger evidence that it has taken hold of his mind. May the
Lord graciously lead his dark mind into all the truth, and cause him
to cleave inviolably to the blessed Saviour.
“_May 8._ Burman day of worship. Thronged with visitors through the
day. Had more or less company, without intermission, for about eight
hours. Several heard much of the Gospel, and engaged to come again.
Moung Nau was with me a great part of the day, and assisted me much in
explaining things to new-comers.
“_May 9. Lord’s day._ Moung Shwaa Oo came in the morning, and stayed
through the whole day. Only two or three of all I conversed with
yesterday came again. Had, however, an assembly of thirty. After
worship, some warm disputation. I begin to feel that the Burmans can
not stand before the truth. In the course of the conversation, Moung
Nau declared himself a disciple of Christ, in presence of a
considerable number; and even Moung Shwaa Oo appeared to incline the
same way.
“_May 10._ Early in the morning, Moung Nau came to take leave, being
obliged to go to a distance after timber, his usual occupation. I took
him alone and prayed with him, and gave him a written prayer to help
him in his private devotion.
“Heard much to-day of the danger of introducing a new religion. All
agreed in opinion that the king would cut off all who embraced it,
being a king who could not bear that his subjects should differ in
sentiment from himself; and who has, for a long time, persecuted the
friends of the established religion of the empire, because they would
not sanction all his innovations. Those who seemed most favorably
disposed whispered me that I had better not stay in Rangoon and talk
to common people, but go directly to the ‘_lord of life and death_.’
If he approved of the religion, it would spread rapidly; but, in the
present state of things, nobody would dare to prosecute their
inquiries, with the fear of the king before their eyes. They brought
forward the case of the Kolans, a sect of Burmans who have been
proscribed and put to death under several reigns. I tried to set them
right in some points, and encourage them to trust in the care of an
almighty Saviour; but they speak low and look around fearfully when
they mention the name of the ‘_owner of the sword_.’
“_May 13._ Had company all day, without intermission. About noon,
Moung Nau came in, having given up his journey on account of the
unfaithfulness of his employer. His behavior and conversation were
very satisfactory. He regrets the want of a believing associate, but
declares his determination of adhering to Christ, though no Burman
should ever join him.
“_May 15._ Moung Nau has been with me all day, as well as yesterday.
He is anxious to be received into our company, and thinks it a great
privilege to be the first among the Burmans in professing the religion
of Jesus Christ. He has been told plainly that he has nothing to
expect in this world but persecution, and perhaps death; but he thinks
it better to die for Christ, and be happy hereafter, than to live a
few days and be forever wretched. All the members of the mission have,
at different times, conversed with him, and are satisfied that a work
of grace is begun in his heart.
“_May 17._ Moung Nau has received an advantageous offer to go to Ava,
in the employ of a boat-owner. We were afraid to dissuade him from
accepting, as he has no way of getting a living, and equally unwilling
to have him absent several months. At length we advised him not to go,
and he at once acquiesced.
“_May 22._ We have taken Moung Nau to live with us, intending to
employ him in copying some small things for distribution which we can
not get printed at present, and allow him ten ticals a month. Our
principal object, however, is to keep him in the way of instruction,
hoping that he will ultimately be useful to his countrymen.
“At night, Moung A came the second time, and appeared anxious to know
the way of salvation. But I am grieved to find that he is going away
on business to-morrow morning, and will be absent a long time.
“_June 6. Lord’s day._ Had two interesting visitors. They were present
at worship, and stayed till dark—certain they should come again—but
will they?
“After partaking of the Lord’s supper in the evening, we read and
considered the following letter of Moung Nau, which he wrote of his
own accord:
“‘I, Moung Nau, the constant recipient of your excellent favor,
approach your feet. Whereas my Lord’s three have come to the country
of Burmah,—not for the purposes of trade, but to preach the religion
of Jesus Christ, the Son of the eternal God,—I, having heard and
understood, am, with a joyful mind, filled with love.
“‘I believe that the divine Son, Jesus Christ, suffered death, in the
place of men, to atone for their sins. Like a heavy-laden man, I feel
my sins are very many. The punishment of my sins I deserve to suffer.
Since it is so, do you, sirs, consider that I, taking refuge in the
merits of the Lord Jesus Christ, and receiving baptism, in order to
become His disciple, shall dwell one with yourselves, a band of
brothers, in the happiness of heaven, and therefore grant me the
ordinance of baptism.[25] It is through the grace of Jesus Christ that
you, sirs, have come by ship from one country and continent to
another, and that we have met together. I pray my Lord’s three that a
suitable day may be appointed, and that I may receive the ordinance of
baptism.
“‘Moreover, as it is only since I have met with you, sirs, that I have
known about the eternal God, I venture to pray that you will still
unfold to me the religion of God, that my old disposition may be
destroyed, and my new disposition improved.’
“We have all, for some time, been satisfied concerning the reality of
his religion, and therefore voted to receive him into church
fellowship, on his being baptized, and proposed next Sunday for
administering the ordinance.
“_June 20. Lord’s day._ For the last fortnight, have had but little
company at the _zayat_, owing probably to the rains, which have now
fully set in. The town has also been in great confusion in prospect of
the viceroy’s departure for Ava. We have been called on to pay another
tax of fifteen ticals—got off with paying half. Have had several other
molestations from petty officers of Government. Concluded to postpone
Moung Nau’s baptism till the viceroy be fairly off.
“_June 21._ The town is in the utmost anxiety and alarm. Order after
order has reached our viceroy to hasten his return to Ava, with all
the troops under arms. Great news are whispered. Some say there is a
rebellion; some say the king is sick, some that he is dead. But none
dare to say this plainly. It would be a crime of the first magnitude;
for the ‘_lord of land and water_’ is called immortal. The eldest son
of his eldest son (his father being dead) has long been declared the
heir of the crown; but he has two very powerful uncles, who, it is
supposed, will contest his right; and in all probability the whole
country will soon be a scene of anarchy and civil war.
“_June 22._ Out all the morning, listening for news, uncertain whether
a day or an hour will not plunge us into the greatest distress. The
whole place is sitting in sullen silence, expecting an explosion.
About 10 o’clock, a royal dispatch-boat pulls up to the shore. An
imperial mandate is produced. The crowds make way for the sacred
messengers, and follow them to the high court, where the authorities
of the place are assembled. Listen ye: The immortal king, wearied, it
would seem, with the fatigues of royalty, has gone up to amuse himself
in the celestial regions. His grandson, the heir-apparent, is seated
on the throne. The young monarch enjoins on all to remain quiet, and
wait his imperial orders.
“It appears that the Prince of Toung Oo, one of his uncles, has been
executed, with his family and adherents, and the Prince of Pyee placed
in confinement. There has probably been bloody work; but it seems,
from what has transpired, that the business has been settled so
expeditiously that the distant provinces will not feel the shock.
“_June 23._ Had some encouraging conversation with Moung Thah-lah, a
young man who has been living in our yard several months. He has
lately made me several visits at the _zayat_, and appeared very
thoughtful and teachable. To-day, on being asked the state of his
mind, he replied, with some feeling, that he and all men were sinners,
and exposed to future punishment; that according to the Buddhist
system, there was no way of pardon; but that according to the religion
which I taught, there was not only a way of pardon but a way of
enjoying endless happiness in heaven; and that, therefore, he wanted
to believe in Christ. I stated to him, as usual, that he must think
much on the love of Christ, and pray to God for an enlightened and
loving heart, and then gave him a form of prayer suited to his case.
“In the female evening meeting, his sister, Ma Baik, whose husband
also lives in our yard, manifested considerable feeling, especially
when Mrs. Judson prayed with her alone, and expressed a strong desire
to obtain an interest in the Saviour.
“_June 27. Lord’s day._ There were several strangers present at
worship. After the usual course, I called Moung Nau before me, read
and commented on an appropriate portion of Scripture, asked him
several questions concerning his _faith_, _hope_, and _love_, and made
the baptismal prayer, having concluded to have all the preparatory
exercises done in the _zayat_. We then proceeded to a large pond in
the vicinity, the bank of which is graced with an enormous image of
Gaudama, and there administered baptism to the first Burman convert.
O, may it prove the beginning of a series of baptisms in the Burman
empire which shall continue in uninterrupted succession to the end of
time!
“_July 4. Lord’s day._ We have had the pleasure of sitting down, for
the first time, to the Lord’s table with a converted Burman; and it
was my privilege—a privilege to which I have been looking forward with
desire for many years—to administer the Lord’s supper in two
languages. And now let me, in haste, close my journal for transmission
to the Board.”
_Letter from Mrs. Judson._
“RANGOON MISSION-HOUSE, _June_ 2, 1819.
“In my last, I mentioned Mr. Judson’s commencing public preaching in a
building which we had erected for that purpose, and which you will in
future know by the name _zayat_. Little did I think, when I last
wrote, that I should so soon have the joyful intelligence to
communicate that one Burman has embraced the Christian religion, and
given good evidence of being a true disciple of the dear Redeemer.
This event, this single trophy of victorious grace, has filled our
hearts with sensations hardly to be conceived by Christians in
Christian countries. This event has convinced us that God can and does
operate on the minds of the most dark and ignorant, and that He makes
His own truths, His own word, the instrument of operation. It serves
to encourage us to hope that the Lord has other chosen ones in this
place.”
“_July 10._ Some pleasant conversation with Moung Thah-lah. Seldom a
day passes in which he does not spend an hour or two with me or Moung
Nau. This man is rather superior to the common Burmans in point of
abilities, and, though not very learned, he has read much more than
the generality. He is much superior to any one resident on our
premises, and, if converted, would be a valuable acquisition to the
mission.
“_July 12._ Considerable company all day. Moung E, whose name I have
not yet mentioned, though he has made several visits, broke through
his usual reserve, and acknowledged his love for this religion, and
thought he should become a disciple, and not return to Tavoy, whence
he lately came on some Government business. Moung Thah-lah appears to
be really earnest in his desires to become a disciple of Christ.
“_July 19._ Had some particular conversation with Moung Thah-lah on
his spiritual state. He says that the more he reads and hears of the
Christian religion, the more inclined he becomes to believe and
embrace it, but fears that his weakness and sinfulness incapacitate
him for keeping its holy precepts as it becomes a professing disciple.
“_July 29._ Finished revising the tract for a new edition. Have
considerably enlarged it, particularly by adding several prayers; so
that it now stands, ‘A View of the Christian Religion, in four Parts,
Historical, Practical, Preceptive, and Devotional.’ We intend sending
the manuscript to Serampore, with a request to brother Hough that he
will get it printed in a large edition of five thousand copies. The
first edition, of one thousand, is nearly exhausted. Such, indeed, is
the demand for it since the opening of the _zayat_, that we should
have given away all the copies long ago, had we not been doubtful
about a fresh supply.
“_August 7._ Brother Wheelock embarked for Bengal, but in so low a
state that we fear the voyage, instead of being beneficial, will tend
to shorten his life.
“_August 8. Lord’s day._ Several strangers present at worship; a
larger assembly than usual.
“_August 21._ Have not lately mentioned Moung Thah-lah, though he has
continued to visit me regularly. To-day I had a conversation with him,
that almost settled my mind that he is really a renewed man. He,
however, thinks he is not, because he finds his heart so depraved that
he can not perfectly keep the pure commands of Christ.
“_August 22. Lord’s day._ After worship, had another conversation with
Moung Thah-lah. He hopes that he is a disciple of Jesus Christ in
heart, but wants to know whether a profession of religion is
indispensable to salvation. He fears the persecution that may
hereafter come on those who forsake the established religion of the
empire. I gave him such explanation as I thought suitable, and left
him with the solemn consideration, that unless he loved Christ above
his own life, he did not love Him sincerely, and ought not to hope
that He is interested in his redemption.
“_August 24._ Another conversation with Moung Thah-lah, which at
length forces me to admit the conviction that he is a real convert;
and I venture to set him down the second disciple of Christ among the
Burmans. He appears to have all the characteristics of a new-born
soul, and though rather timid in regard to an open profession, has, I
feel satisfied, that love to Christ which will increase and bring him
forward in due time.
“_August 31._ A man, by name Moung Ing, has visited the _zayat_ five
or six days in succession. At first, a variety of other company
prevented my attending much to him, and he conversed chiefly with
Moung Nau, and employed himself in reading Matthew. He once told Moung
Nau that he had long been looking after the true religion, and was
ready to wish that he had been born a brute, rather than to die in
delusion, and go to hell. Sunday I conversed with him largely, and his
attention during worship was very close and solemn. To-day he has made
me half inclined to believe that a work of grace is begun in his soul.
He says that he formerly had some idea of an eternal God from his
mother, who was christened a Roman Catholic, in consequence of her
connection with a foreigner; but that the idea was never rooted in his
mind until he fell in with the _zayat_. Within a few days he has begun
to pray to this God. He is quite sensible of his sins, and of the
utter inefficacy of the Buddhist religion, but is yet in the dark
concerning the way of salvation, and says that he wants to know more
of Christ, that he may love Him more. Lord Jesus, give him the saving
knowledge of Thine adorable self!
“_September 1._ Moung Thah-lah continues to express similar sentiments
to those already noted; is still afraid of persecution and death, but
professes to be laboring to obtain that love to Christ, and faith in
Him, which will raise him above the fear of man; and particularly
requests us to pray that he may obtain these graces.
“_September 3._ A great crowd of company through the whole day, the
teacher Moung Shwa-gnong, from ten o’clock till quite dark, with
several of his adherents. He is a complete Proteus in religion, and I
never know where to find him. We went over a vast deal of ground, and
ended where we began, in apparent incredulity. After his adherents,
however, were all gone, he conversed with some feeling; owned that he
knew nothing, and wished me to instruct him; and when he departed, he
prostrated himself, and performed the _sheeko_—an act of homage which
a Burman never performs but to an acknowledged superior.
“After he was gone, Moung Ing, who has been listening all day,
followed me home to the house, being invited to stay with Moung Nau
through the night. We conversed all the evening, and his expressions
have satisfied us all that he is one of God’s chosen people. His
exercises have been of a much stronger character than those of the
others, and he expresses himself in the most decided manner. He
desires to become a disciple in profession, as well as to be in
Christ, and declares his readiness to suffer persecution and death for
the love of Christ. When I stated the danger to which he was exposing
himself, and asked him whether he loved Christ better than his own
life, he replied, very deliberately and solemnly, ‘When I meditate on
this religion, I know not what it is to love my own life.’ Thus the
poor fisherman, Moung Ing, is taken, while the learned teacher, Moung
Shwa-gnong, is left.
“_September 5. Lord’s day._ A very dull day—not one stranger present
at worship. In the evening Moung Thah-lah was a spectator of our
partaking of the Lord’s supper. Moung Ing could not be present. He
lives at some distance, and is getting ready to go to sea, pursuant to
his purpose before he became acquainted with us. We have endeavored to
dissuade him from going, and to keep him near us; but we are afraid
that his circumstances will not allow him to comply with our advice
and his own inclinations.
“_September 6._ Spent the evening in conversing with Moung Byaa, a man
who, with his family, has lived near us for some time, a regular
attendant on worship, an indefatigable scholar in the evening-school,
where he has learned to read, though fifty years old, and a remarkably
moral character. In my last conversation, some time ago, he appeared
to be a thorough legalist, relying solely on his good works, but yet
sincerely desirous of knowing and embracing the truth. The greater
part of the evening was spent in discussing his erroneous views; his
mind seemed so dark and dull of apprehension, that I was almost
discouraged. Toward the close, however, he seemed to obtain some
evangelical discoveries, and to receive the humbling truths of the
Gospel in a manner which encourages us to hope that the Spirit of God
has begun to teach him. The occasion of this conversation was my
hearing that he said that he intended to become a Christian, and be
baptized with Moung Thah-lah. He accordingly professes a full belief
in the eternal God and His Son Jesus Christ.
“_September 7._ Am grieved that Moung Ing comes no more. Presume he
has gone off, contrary to our advice, and was reluctant to take leave
of us under such circumstances.
“_September 10._ Surprised by a visit from Moung Ing. It appears that
he has been confined at work on board the vessel in which he is
engaged, and has not been ashore for several days. As the vessel is
certainly going to-morrow, he got leave of absence for a short time,
and improved it in running out to the _zayat_. I was exceedingly glad,
as it afforded me an opportunity of giving him some parting
instructions, and praying with him alone. He appears very well indeed.
He is quite distressed that he has so far engaged himself, and appears
desirous of getting off, and returning to us, if possible; but I have
very little hope of his succeeding. I believe, however, that he is a
real Christian, and that, whenever he dies, his immortal soul will be
safe, and that he will praise God forever for his transient
acquaintance with us. The Lord go with him and keep him.
“_September 11._ Moung Shwa-gnong has been with me all day. It appears
that he accidentally obtained the idea of an eternal Being about eight
years ago; and it has been floating about in his mind, and disturbing
his Buddhistic ideas ever since. When he heard of us, which was
through one of his adherents, to whom I had given a tract, this idea
received considerable confirmation; and to-day he has fully admitted
the truth of this first grand principle. The latter part of the day we
were chiefly employed in discussing the possibility and necessity of a
divine revelation, and the evidence which proves that the writings of
the apostles of Jesus contain that revelation; and I think I may say
that he is half inclined to admit all this. He is certainly a most
interesting case. The way seems to be prepared in his mind for the
special operation of divine grace. Come, Holy Spirit, heavenly Dove!
“His conversion seems peculiarly desirable, on account of his superior
talents and extensive acquaintance with Burmese and Pali literature.
He is the most powerful reasoner I have yet met with in this country,
excepting my old teacher, Oo Oungmen (now dead), and he is not at all
inferior to him.
“_September 26. Lord’s day._ Moung Shwa-gnong came, with several
adherents. Some warm conversation before worship, but nothing
personal. During worship, discoursed from ‘Fear not them that kill the
body,’ etc. My discourse was chiefly intended for Moung Thah-lah and
Moung Byaa; but the latter was absent on account of sickness. After
worship the teacher immediately departed with his people, without even
saying a word. Fear he has taken some offence.
“_October 5._ Received a visit from the teacher. My hopes of his
conversion are very low. He is settling down in Deism, and evidently
avoids all conversation of a personal nature.
“_October 6._ Conversation with Moung Thah-lah and Moung Byaa, which
revives my hopes of their coming forward before long. They are both
growing in religious knowledge, and give evidence of being in the
exercise of gracious feelings.
“_October 7._ Was rejoiced in the morning to see the teacher, Moung
Shwa-gnong, come again so soon. We spent the whole day together,
uninterrupted by other company. In the forenoon, he was as crabbed as
possible; sometimes a Berkeleian, sometimes a Humeite or complete
skeptic. But in the afternoon he got to be more reasonable, and before
he left he obtained a more complete idea of the atonement than I have
commonly been able to communicate to a Burman. He exclaimed, ‘That is
suitable; that is as it should be,’ etc. But whether this conviction
resulted from a mere philosophic view of the propriety and adaptedness
of the way of salvation through Jesus Christ, or from the gracious
operations of the Holy Spirit, time must discover. I hardly venture to
hope the latter. O Lord, the work is Thine! O come, Holy Spirit!
“_October 23._ Have for some days been wondering at the long absence
of the teacher. To-day heard a report that he has been summoned by the
viceroy to give an account of his heretical sentiments.
“At night Moung Thah-lah and Moung Byaa presented a paper, professing
their faith in Jesus Christ, and requesting to be baptized, but in
private. We spent some time with them. They appear to have experienced
divine grace; but we advised them, as they had so little love to
Christ as not to dare to die for His cause, to wait and reconsider the
matter.
“_October 29._ The teacher came again, after an interval of three
weeks; but he appears to be quite another man. He has not been
personally summoned, as we heard; but, through the instigation of the
Mangen teacher, he was mentioned before the viceroy as having
renounced the religion of the country. The viceroy gave no decisive
order, but merely said, ‘Inquire further about him.’ This reached the
ears of Moung Shwa-gnong; and he directly went to the Mangen teacher,
and, I suppose, apologized, and explained, and flattered. He denies
that he really recanted, and I hope he did not; but he is evidently
falling off from the investigation of the Christian religion. He made
but a short visit, and took leave as soon as he could decently.
“_November 1._ One of the greatest festivals in the year. The crowds
are truly immense and overwhelming. We vacated the _zayat_, as we have
several days of late, beginning to query whether it is prudent to go
on boldly in proclaiming a new religion, at the hazard of incensing
the Government, and drawing down such persecution as may deter all who
know us from any inquiry.
“_November 6._ The two candidates for baptism again presented their
urgent petition that they might be baptized, not absolutely in
private, but about sunset, away from public observation. We spent some
hours in again discussing the subject with them and with one another.
We felt satisfied that they were humble disciples of Jesus, and were
desirous of receiving this ordinance purely out of regard to His
command and their own spiritual welfare; we felt that we were all
equally exposed to danger, and needed a spirit of mutual candor, and
forbearance, and sympathy; we were convinced that they were influenced
rather by desires of avoiding unnecessary exposure than by that sinful
fear which would plunge them into apostasy in the hour of trial; and
when they assured us that, if actually brought before Government, they
could not think of denying their Saviour, we could not conscientiously
refuse their request, and therefore agreed to have them baptized
to-morrow at sunset. The following is a literal translation of the
paper presented this evening:
“‘Moung Byaa and Moung Thah-lah venture to address the two teachers:
Though the country of Burmah is very far distant from the country of
America, yet the teachers, coming by ship the long way of six months,
have arrived at this far distant country of Burmah, and town of
Rangoon, and proclaimed the propitious news by means of which we,
having become acquainted with the religion, know that there is an
eternal God in heaven, and that there is a divine Son, the Lord Jesus
Christ, deserving of the highest love; and we know that the Lord Jesus
Christ, the divine Son, endured, on account of all His disciples,
sufferings and death, even severe sufferings on a cross, in their
stead. On account of our sins, we were like persons laden with a very
heavy burden. On account of our many sins, we found no deliverance, no
place of refuge, and our minds were distressed. In this state
remaining, the two teachers produced the sacred system from the
Scriptures, and we became informed of the existence of the one God,
and of the facts that the divine Son, the Lord Jesus Christ, redeemed
with His sacred life all who love and trust in Him, and, in order to
save His disciples from hell, suffered death in their stead. Now we
know that we have sinned against the sacred One, and we know,
assuredly, that if we become disciples of the divine Son, the Lord
Jesus Christ, we shall be saved from the hell which we deserve. We
desire to become disciples, and with the two teachers, like children
born of the same mother, to worship the true God, and observe the true
religion.
“‘On searching in the Scriptures for ancient rules and customs, it
does not appear that John and other baptizers administered baptism on
any particular time, or day, or hour. We, therefore, venture to beg of
the two teachers, that they will grant that on the 6th day of the wane
of the Tanzoungmong moon (November 7), at six o’clock at night, we may
this once receive baptism at their hands.’
“_November 7. Lord’s day._ We had worship as usual, and the people
dispersed. About half an hour before sunset, the two candidates came
to the _zayat_, accompanied by three or four of their friends; and
after a short prayer, we proceeded to the spot where Moung Nau was
formerly baptized. The sun was not allowed to look upon the humble,
timid profession. No wondering crowd crowned the overshadowing hill.
No hymn of praise expressed the exultant feelings of joyous hearts.
Stillness and solemnity pervaded the scene. We felt, on the banks of
the water, as a little, feeble, solitary band. But perhaps some
hovering angels took note of the event with more interest than they
witnessed the late coronation; perhaps Jesus looked down on us, pitied
and forgave our weaknesses, and marked us for His own; perhaps, if we
deny Him not, He will acknowledge us, another day, more publicly than
we venture at present to acknowledge Him.
“In the evening we all united in commemorating the dying love of our
Redeemer; and I trust we enjoyed a little of His gracious presence in
the midst of us.
“_November 10._ This evening is to be marked as the date of the first
Burman prayer-meeting that was ever held. None present but myself and
the three converts. Two of them made a little beginning—such as must
be expected from the first essay of converted heathens. We agreed to
meet for this purpose every Tuesday and Friday evening, immediately
after family worship, which in the evening has for some time been
conducted in Burman and English, and which these people, and
occasionally some others, have attended.
“_November 14. Lord’s day._ Have been much gratified to find that this
evening the THREE CONVERTS REPAIRED TO THE ZAYAT, AND HELD A
PRAYER-MEETING OF THEIR OWN ACCORD.
“_December 4._ Another visit from Moung Shwa-gnong. After several
hours spent in metaphysical cavils, he owned that he did not believe
anything he had said, and had only been trying me and the religion,
being determined to embrace nothing but what he found unobjectionable
and impregnable. ‘What,’ said he, ‘do you think that I would pay you
the least attention if I found you could not answer all my questions,
and solve all my difficulties?’ He then proceeded to say, that he
really believed in God, His Son Jesus Christ, the atonement, etc. Said
I, knowing his deistical weakness, ‘Do you believe all that is
contained in the book of Matthew, that I have given you? In
particular, do you believe that the Son of God died on a cross?’ ‘Ah,’
replied he, ‘you have caught me now. I believe that He suffered death,
but I can not admit that He suffered the shameful death of the cross.’
‘Therefore,’ said I, ‘you are not a disciple of Christ. A true
disciple inquires not whether a fact is agreeable to his own reason,
but whether it is in the book. His pride has yielded to the divine
testimony. Teacher, your pride is still unbroken. Break down your
pride, and yield to the word of God.’ He stopped and thought. ‘As you
utter those words,’ said he, ‘I see my error. I have been trusting in
my own reason, not in the word of God.’ Some interruption now
occurred. When we were again alone, he said, ‘This day is different
from all the days on which I have visited you. I see my error in
trusting in my own reason; and I now believe the crucifixion of
Christ, because it is contained in the Scripture.’ Some time after,
speaking of the uncertainty of life, he said he thought he should not
be lost, though he died suddenly. Why? ‘Because I love Jesus Christ.’
‘Do you really love Him?’ ‘No one that really knows Him can help
loving Him.’ And so he departed.”
Just at this most interesting period, when three Burmans had been
baptized and many others were inquiring into the new religion, the black
cloud of persecution gathered over the heads of these young converts and
their Christian teachers.
The viceroy of Rangoon regarded with an unfavorable eye this attempt to
introduce a new religion. When informed that a prominent Burman teacher
was about to renounce the religion of the empire, he uttered the ominous
sentence: “Inquire further.” These words scattered the group of
inquirers that had gathered about Mr. Judson as quickly as the lifted
hand disperses a school of fish. The new converts, indeed, stood firm
even under the peril of the confiscation of their goods, and the risk of
torture and death; but the work had come to a standstill. The
inhabitants of Rangoon did not even dare to visit the foreign teacher.
In these circumstances the boldest measure seemed to Mr. Judson the
wisest. He determined to beard the lion in his lair. He resolved to go
directly to Ava, the capital of Burmah, and lay the whole matter at the
feet of the emperor. If he could gain from the Burman monarch permission
to propagate the Christian religion among his subjects, then he would be
at once exempt from the annoyance and persecution inflicted by
provincial underlings. If, on the other hand, he should fail, matters
could not be made any worse, as news of this religious movement would
soon get to the ears of the king. The nature of the threatening
persecution, and the reasons for going to Ava, may be learned from Mr.
Judson’s letters and journals:
_To the Rev. Dr. Baldwin._
“RANGOON, _August_ 26, 1817.
“REV. AND DEAR SIR: I am at present wholly absorbed in the dictionary.
I hope to have it finished by the time that brother Rice arrives. The
rains make it difficult for me to go out much; and, for the same
reason, we have not many Burman visitors in our insulated situation.
Even those who have visited us frequently, and acquired some knowledge
of our religion, and manifested some spirit of inquiry, are deterred
from prosecuting their inquiries by fear of persecution. I do not mean
to imply that all persecution is to be dreaded, but that persecution
which would effectually prevent the use of the means of grace
certainly is. It is true that God will call those whom He has chosen;
but since He has made means necessary to the end, since it is by the
Gospel of His Son that He calls His people, it is certainly as much
the duty of His servants to endeavor to avert such persecution as
would effectually prevent the use of means as it is to use any means
at all; and we may reasonably conclude that, when God has a people
whom He is about to call, He will direct His servants in such a
course.
“I have no doubt that God is preparing the way for the conversion of
Burmah to His Son. Nor have I any doubt that we who are now here are,
in some little degree, contributing to this glorious event. This
thought fills me with joy. I know not that I shall live to see a
single convert; but, notwithstanding, I feel that I would not leave my
present situation to be made a king.”
_Extract from Mr. Judson’s Journal._
“One malicious intimation to the king would occasion our banishment;
and banishment, as the Burmans tell us, is no small thing, being
attended with confiscation of all property, and such various abuses as
would make us deem ourselves happy to escape with our lives.
“We feel encouraged by the thought that many of the dear children of
God remember us at the mercy-seat. To your prayers I desire once more
to commend myself—the weakest, the most unqualified, the most
unworthy, and the most unsuccessful of all missionaries.
“_November 26._ On taking our usual ride this morning to bathe in the
mineral tank, we were accosted, on one of the pagoda roads, by the
Mangen teacher, and peremptorily forbidden to ride there in future on
pain of being beaten.
“Our business must be fairly laid before the emperor. If he frown upon
us, all missionary attempts within his dominions will be out of the
question. If he favor us, none of our enemies, during the continuance
of his favor, can touch a hair of our heads. But there is a greater
than the emperor, before whose throne we desire daily and constantly
to lay this business. O Lord Jesus, look upon us in our low estate,
and guide us in our dangerous course!”
_Extract from a letter to Dr. Baldwin._
“RANGOON, _December_ 9, 1819.
“REV. AND DEAR SIR: Since my last we have had the happiness of
baptizing two more Burmans, whose names are Moung Thah-lah and Moung
Byaa; the former a young man of considerable talents and reading; the
latter an old man of fifty, who has been learning to read in an
evening-school. Moung Nau, the first convert, continues faithfully
attached to the cause. Our fourth is a poor fisherman, whose exercises
for a few days have been very strong and satisfactory, but he was
obliged to go to sea before we thought it advisable to give him
baptism. Our fifth is still an inquirer merely, a teacher, of learning
and distinction, and possessed of the very first abilities. But soon
after he began to manifest an open attachment to us, Satan became
unusually disturbed, and sent one of his faithful servants to the
viceroy with a complaint that our friend had renounced the religion of
the country. The viceroy said, ‘Inquire further,’ and this portentous
sentence, implying that a renunciation of the established religion
would not pass with impunity, carried such terror to the heart of our
poor Nicodemus, that he directly fled to his accuser, made his peace
with him, and almost forsook us. This little circumstance, strange as
it may seem to one living under a free government, spread dismay among
all our acquaintance, and for above a month we have been nearly
deserted by all, except those who have actually joined us.
“The new king, moreover, has remitted the persecution of his
grandfather, and restored the priests of Buddh to their former
privileges; so that all the devout throughout the land are quite mad
on their idols.
“In a word, such is the state of things that though there are many, I
am certain, who have some desire to inquire further into the Christian
religion, they are afraid to come near us.
“Brother Colman and myself have, therefore, concluded to follow your
advice, by going up to Ava, and laying our business before the
monarch. We have some hope that the Lord will incline him to hold out
to us the golden sceptre, like another Ahasuerus, and become a
protector of the infant cause. But it is almost too great a favor to
hope for. And yet this favor we must obtain, or relinquish some of our
dearest and most sacred hopes. Oh, what a trying case! None can know
or experience the uncertainty of our present situation. But we
sometimes rest on the Saviour and derive sweet consolation from the
assurance that ‘our Jesus will do all things well.’”
Before Mr. Judson and Mr. Colman set out for Ava, the little group of
missionaries was thinned by the departure of the Wheelocks. Only seven
days after Mr. Wheelock arrived in Rangoon, while engaged in family
worship he had a hemorrhage, and on August 7, 1819, he set sail for
Bengal. After being thirteen days at sea, during a period of temporary
delirium he threw himself into the ocean. While Mrs. Wheelock was
engaged in writing, and he apparently lying asleep, she heard the cabin
door close. She looked around, saw that he was gone, sprang to the door,
opened it, and discovered that he had vanished forever from her sight.
The ship was sailing with such speed that no effort could be made to
rescue him. The death of this young man was a great loss to the infant
mission. His fervent piety, his sweet and uncomplaining spirit, and his
devotion to the work of saving the heathen, had endeared him to his
missionary associates. After mentioning in one of his letters that he
and Mr. Colman had only one room each, he adds: “We prefer ONE room in
Rangoon to SIX in Boston. We feel that we are _highly blessed_.”
-----
Footnote 20:
I am indebted for some of these facts to a thoughtful and inspiring
article by the Rev. A. Bunker, in _The Baptist Missionary Magazine_,
March, 1879.
Footnote 21:
See Appendix B. Being the first printed statement of Christian truth
presented to the Burman mind, it has a peculiar interest.
Footnote 22:
For this phrase of Dante’s I am indebted to Canon Farrar.
Footnote 23:
See Map II.
Footnote 24:
The work done through the _zayat_ is described in a sketch by Mrs. E.
C. Judson, entitled “Wayside Preaching.” See Appendix F.
Footnote 25:
At the time of writing this, not having heard much of baptism, he
seems to have ascribed an undue efficacy to the ordinance. He has
since corrected his error; but the translator thinks it the most fair
and impartial to give the letter just as it was written at first.