Chapter VI (2)

“_April 30. Lord’s day._ One of the busiest days I have ever spent.
Not a multitude of visitants, as formerly. That we can not expect in
present circumstances. But, besides the usual evening assembly, there
were eight or ten present at worship, some of whom were with me from
nine in the morning till ten at night. Mah Men-la and her company were
with Mrs. Judson, who, by the way, has had a serious attack of the
liver complaint for a fortnight past, and is now in a course of
salivation.

“Oo Yan, after having searched out all the difficult points of
religion, came to-day to the _ne plus ultra_—How are sin and eternal
misery reconcilable with the character of an infinitely holy, wise,
and powerful God? He at length obtained such satisfaction that he
could not restrain laughing, from pure mental delight, and kept
recurring to the subject, and repeating my remarks to those around
him. He was accompanied, as usual, by his two friends, Moung Thah-a
and Moung Myat-lah, husband of Mah Men-la. With these came also one
Moung Yo, a disciple of Moung Shwa-gnong, a poor man, but a sharp
reasoner. He was, or pretended to be, on the semi-atheistic plan.
After ascertaining his precise ground, I used an argument which, in a
late combat with Oo Yan, I found quite invincible. It is simply this:
‘No mind, no wisdom; temporary mind, temporary wisdom; eternal mind,
eternal wisdom.’ Now, as all the semi-atheists firmly believe in
eternal wisdom, this concise statement sweeps with irresistible sway
through the very joints and marrow of their system. And, though it may
seem rather simple and inconclusive to one unacquainted with Burman
reasoning, its effect is uniformly decisive. No sooner is this short
sentence uttered than one significantly nods his head, as if to say,
‘There you have it.’ Another cries out to the opponent, ‘You are
undone, destroyed.’ Another says, ‘Talk about wisdom! where else will
you find it?’ The disputant himself, who was perhaps preparing a
learned speech about the excellence, and efficacy, and eternity of
wisdom, quite disconcerted by this unexpected onset, sits looking at
the wreck of his system, and wondering at the simple means which has
spread such ruin around him; presently he looks up (for the Burmans
are frequently candid), and says, ‘Your words are very appropriate’;
and perhaps his next question is, ‘How can I become a disciple of the
God you worship?’ All the visitors to-day, and, indeed, all the
semi-atheists, are despisers of Gaudama and the established religion
of the land. Moung Shwa-gnong has disseminated this heresy in Rangoon
for several years; but since he has become acquainted with us, he
frequently tells his adherents, ‘I know nothing; if you want true
wisdom, go to the foreign teacher, and there you will find it.’ I have
reason to believe that this heresy is not confined to Rangoon, but is
taking root in various parts of the country and preparing the way for
the Christian religion. O for toleration—a little toleration! We will
be content to baptize in the night, and hold worship in private; but
we do pray that we may not be utterly banished from the land; that we
may not be cut up, root and branch. O that these poor souls, who are
groping in the dark, feeling after the truth, may have time and
opportunities to find the precious treasure which will enrich them
forevermore! We are all looking with anxiety toward the golden feet.
Our viceroy, Moung Shwa-thah, has gone thither on a visit; and it is
doubtful whether he will return, or his rival, Mya-day-men. If the
latter, there is some reason to hope that we shall keep footing in
Rangoon, at least during his administration.

“_May 5._ Another visit from Moung Myat-lah and his wife, which has
afforded us good reason to hope that he also has become a true
believer. His wife appears the same as usual. They are both gaining
courage in regard to an open profession of the Christian religion, and
begin to wonder at the backwardness of their former oracle, Moung
Shwa-gnong.

“_May 8._ Moung Thah-a, the friend of Moung Myat-lah, has spent most
of the day with me, and given equally good evidence of being a true
disciple. He was formerly an officer under Government, and amassed
considerable property, which he mostly spent in building pagodas and
making offerings. But he obtained no satisfaction, found no
resting-place for his soul, until he became acquainted with the
religion of Jesus. He now rests in this religion, with conscious
security; believes and loves all that he hears of it, and prays that
he may become fully a true disciple of the Saviour.

“Both of these men are respectable householders, rather above the
middling class. They live in a little village called Nan-dau-gong,
about half a mile from the mission-house. Moung Myat-lah has a large
family; but Moung Thah-a has none, and were it not for an aged mother
who depends on him, he would follow me, he says, throughout the world.

“_May 12._ The three visitors from Nan-dau-gong have been with us part
of the day. One characteristic trait in these people is a particular
love for the Scriptures. They almost quarrel with one another for the
only copy of the Ephesians which I have given them, and I therefore
determine to spare them another as soon as it is done. They say that
the translation of this Epistle is plainer, and more easily
understood, than that of Matthew, which is very encouraging to me, as
I made it without the assistance of any person, not even a Burman
teacher. My old teacher went to Ava some months ago, and I am now
afraid to employ another, lest he should become too well acquainted
with the disciples and inquirers, and betray them to Government.

“_May 14. Lord’s day._ A very busy day with the Nan-dau-gong visitors,
and the usual evening assembly.

“_May 18._ Mah Myat-lah and Mah Doke, who have frequently accompained
their relation, Mah Men-la, came to-day by themselves. They appeared
to be under solemn religious impressions, sensible of their sin and
danger, and anxious to obtain an interest in the Saviour, but are yet
unenlightened in regard to the way. Mah Baik, also, sister of Moung
Thah-lah, who formerly afforded us some encouragement, but afterward
fell off, has recommenced visiting us. We hope that during several
months’ confinement she has not in vain meditated on the truths she
formerly heard. She says that her mind is changed, that she loves the
Saviour, and trusts in Him alone for salvation from sin and hell, and
desires to become His disciple in full by receiving baptism. Her
husband, Moung Nyo-dwa, and Moung Thah-yah, another resident in our
yard, whom I think I have not yet mentioned, are constant attendants
on evening worship, and seem to be making slow advances in the
knowledge and love of divine truth. Moung Shwa-ba, the last baptized,
begins to appear to great advantage; has very correct ideas of the
Gospel system, and communicates truth to the inquirers with much
feeling and animation. In zeal for the extension of the Redeemer’s
kingdom, he surpasses the older disciples. This is the man who, from
not knowing that there was such a being in the universe as a God,
became a speculative believer, a penitent, a hopeful recipient of
grace, and a candidate for baptism, all in the space of three days.
Some of the above-mentioned have, on the contrary, been several months
in making similar attainments, and are yet found wanting. Thus diverse
are the operations of the Holy Spirit.

“_June 16._ Received letters from Bengal. News from Bombay that a
Mahometan has professed the Gospel, and from Java that brother
Robinson has baptized the first Chinese convert. Thus there seems to
be a beginning in several very important stations. May the little one
become a thousand. Rejoiced to hear that brother Colman had safely
arrived at Bengal, and embarked on a boat for Chittagong, and that
thus far he had not met with any molestation or interruption from the
police. May he get a footing in Chittagong, for everything here, in
regard to toleration, grows darker.

“_June 27._ Mrs. Judson at length despairs of recovering without some
proper medical assistance. For a few days we have hoped that she would
get some relief from the various applications which are made, though
at the expense of an almost total exhaustion of strength; but this
morning, to our utter disappointment, the disorder has returned with
increased violence, and her constitution appears to be rapidly
failing. I have intended, for some time past, to send her alone to
Bengal; but she has become too weak, and the present circumstances of
the complaint are too alarming, to allow such a measure, and I have
therefore, though with great reluctance and much conflict of mind,
concluded to accompany her to Bengal. We have a special inducement to
embrace the opportunity afforded us by the ship which lately brought
our letters, since, if we reject this, we shall have to wait several
months for another opportunity, during which time Mrs. J. will, in all
probability, be placed beyond the reach of medical assistance.

“_July 16. Lord’s day._ A few days ago we concluded to receive the two
new applicants for baptism; but I thought it most prudent, partly by
way of trying their sincerity, to send them a message, suggesting
that, since I was greatly occupied in getting ready for sea, and since
one of them was not so well acquainted with the doctrines of religion
as was desirable, it might be better to defer their baptism till my
return.

“This morning they came up in much trouble. They stated that, as they
had fully embraced the Christian religion in their hearts, they could
not remain easy without being baptized, according to the command of
Christ; that no man could tell whether I should ever return or not,
and that it was their earnest petition that if I could possibly find
time, and thought them worthy of the ordinance, I would administer it
to them before I went away. They did not wish me to go out to the
usual place, as that was at some distance, but would be baptized in a
small pond near the mission-house. Moung Gway said that, though he was
very ignorant, he knew enough of this religion to love it sincerely,
and to trust in Christ for salvation from all his sins. I reexamined
them both, stated to them the great danger of professing a foreign
religion, etc., and, on their urging their request, told them I would
baptize them in the evening.

“Was obliged to be out all the afternoon, getting our things aboard
the ship, as we expect to move down the river tomorrow morning. At
night baptized the two new disciples, after which we all partook of
the Lord’s supper for the last time.

“_July 17._ Ship to be detained two days. In the forenoon, the
teacher, Moung Shwa-gnong, came in. I received him with some reserve,
but soon found that he had not stayed away so long from choice, having
been ill with a fever for some time, and occupied also with the
illness of his family and adherents. He gradually wore away my
reserve; and we had not been together two hours, before I felt more
satisfied than ever, from his account of his mental trials, his
struggles with sin, his strivings to be holy, his penitence, his
faith, his exercises in secret prayer, that he is a subject of the
special operations of the Holy Spirit, that he is indeed a true
disciple. He stayed all day. In the afternoon the five Nan-dau-gong
visitors, the doctor Oo Yan, and several others came together, and we
had much interesting conversation. Toward the close, Moung Shwa-gnong,
as if to bring things to a crisis, addressed me thus: ‘My lord
teacher, there are now several of us present who have long considered
this religion. I hope that we are all believers in Jesus Christ.’ ‘I
am afraid,’ replied I, ‘to say that; however, it is easily
ascertained; and let me begin with you, teacher. I have heretofore
thought that you fully believed in the eternal God; but I have had
some doubt whether you fully believed in the Son of God, and the
atonement which He has made.’ ‘I assure you,’ he replied, ‘that I am
as fully persuaded of the latter as of the former.’ ‘Do you believe,
then,’ I continued, ‘that none but the disciples of Christ will be
saved from sin and hell?’ ‘None but His disciples.’ ‘How, then, can
you remain without taking the oath of allegiance to Jesus Christ, and
becoming His full disciple in body and soul?’ ‘It is my earnest desire
to do so, by receiving baptism; and for the very purpose of expressing
that desire, I have come here today.’ ‘You say you are desirous of
receiving baptism: may I ask _when_ you desire to receive it?’ ‘At any
time you will please to give it. Now—this moment, if you please.’ ‘Do
you wish to receive baptism in public or in private?’ ‘I will receive
it at any time, and in any circumstances, that you please to direct.’
I then said, ‘Teacher, I am satisfied from your conversation this
forenoon, that you are a true disciple, and I reply, therefore, that I
am as desirous of giving you baptism as you are of receiving it.’ This
conversation had a great effect on all present. The disciples
rejoiced; the rest were astonished; for though they have long thought
that he believed the Christian religion, they could not think that
such a man could easily be brought to profess it, and suffer himself
to be put under the water by a foreigner. I then turned to Moung
Thah-a, one of the Nan-dau-gong people, who, I hope, is a true
believer. ‘Are you willing to take the oath of allegiance to Jesus
Christ?’ ‘If the teacher Moung Shwa-gnong consents,’ said he, ‘why
should I hesitate?’ ‘And if he does not consent, what then?’ ‘I must
wait a little longer.’ ‘Stand by,’ said I; ‘you trust in Moung
Shwa-gnong, rather than in Jesus Christ. You are not worthy of being
baptized.’ Moung Myat-lah, on being similarly interrogated, wished to
consider a little longer. Oo Yan was still further from committing
himself. Of the women present, I interrogated Mah Men-la only. She had
evidently a considerable struggle in her mind, probably on account of
her husband’s having just declined. At length she said that, if I
thought it suitable for her to be baptized, she was desirous of
receiving the ordinance. I told her that her reply was not
satisfactory. I could not consent to baptize any one who could
possibly remain easy without being baptized, and then I related the
story of the last two disciples; after which the party broke up.

“In the evening, I laid the case of Moung Shwa-gnong before the
church, and we joyfully agreed to receive him to communion, on his
being baptized.

“_July 18._ In the morning, the teacher again made his appearance. I
again asked him whether he preferred being baptized in the day or in
the evening, and he again left it to my decision; on which I advised
him to wait till night. He appeared very well through the day, his
deportment solemn, his conversation spiritual. Just at night, I called
in two or three of the disciples, read the account of the baptism of
the eunuch, made the baptismal prayer, and then proceeded with the
teacher to the accustomed place, went down into the water, and
baptized him.

“On my return, I found that Mah Men-la, whom I had left with Mrs.
Judson, had gone away. As soon as she saw that the teacher had
actually gone to be baptized, she exclaimed, ‘Ah, he has now gone to
obey the command of Jesus Christ, while I remain without obeying. I
shall not be able to sleep this night. I must go home, and consult my
husband, and return.’ In the evening, we again partook of the Lord’s
supper, in consequence of the admission of the teacher, and my
expected departure on the morrow. We had just finished, when, about
nine o’clock, Mah Men-la returned, accompanied by the two other women
from her village. She immediately requested to be baptized. The
disciples present assented without hesitation. I told her that I
rejoiced to baptize her, having been long satisfied that she had
received the grace of Christ; and, it being very late, I led her out
to the pond near the house by lantern light, and thus baptized the
tenth Burman convert, and the first woman. Mah Men-la is fifty-one
years old, of most extensive acquaintance through the place, of much
strength of mind, decision of character, and consequent influence over
others. She is, indeed, among women what Moung Shwa-gnong is among
men.

“On returning to the house, she said, ‘Now I have taken the oath of
allegiance to Jesus Christ, and I have nothing to do but to commit
myself, soul and body, into the hands of my Lord, assured that He will
never suffer me to fall away.’ Several visitors spent the night at the
mission-house.

“_July 19._ In the morning, we all met for worship. After I had
prayed, Moung Thah-lah and Moung Shwa-ba both prayed, with much
propriety and feeling. In the course of the forenoon, Mah Men-la’s
husband, and Moung Thah-a, and the doctor, and several others, came
in, so that we had quite a houseful. At noon, we set out for the
river, followed by near a hundred people, the women crying aloud in
the Burman manner, and almost all deeply affected. When we entered the
boat, I called the teacher and Mah Men-la and a few others to go with
us to the ship, which lay at some distance in the river. The rest
remained on the wharf, bidding us farewell, telling us to come back
soon, etc. Thus we left the shores of Rangoon. Those who accompanied
us to the ship stayed an hour or two and returned. We stood as long on
the quarter-deck looking at them as the others had stood on the wharf
looking at us.[27]

“_July 20._ The ship having been unable to move yesterday, on account
of the anchor’s being foul, the teacher, Moung Shwa-gnong, espied the
masts from his village, and came off in a boat, with his wife and
another woman. Soon after, most of the Nan-dau-gong people came to the
mission-house, and, finding that the ship had not dropped down, came
off, accompanied by several of our own people. We were much gratified
by this fresh proof of their attachment; but the ship got under weigh
immediately, and they were obliged to leave us for the last time.”

The following letter sent by these newly-made converts to their brethren in America, shows of what stuff this first Burman church was made:

“Brethren all, who live in America! The brethren who live in Burmah
address you.

“We inform you, brethren, that, trusting in the grace of the eternal
God, the divine Spirit, and the excellent Son, the Lord Jesus Christ,
we remain happy; and seeing our real state and circumstances, we have
repentance of soul, and an anticipation of the happiness of heaven.

“God, the sum of all perfection, without beginning and without end,
subsists through successive ages; and this world, the earth and sky,
and all things therein, which He has created, are according as He
created them.

“God, the Creator, is replete with goodness and purity, and is exempt
from old age, sickness, death, and annihilation; and thus there is
none that can compare with Him.

“It is contained in the Scriptures, that God, in His own nature,
unites three, the Father, the Son, and the Holy Spirit, and is [yet]
mysteriously one God; that He is in all places, but dwells in heaven,
by the clearer manifestation of His glory; that His power and wisdom
are unrivalled; and that He enjoys happiness incomprehensible to
creatures.

“But the Burmans know not the true God; they know not the true
religion; they worship a false god; they practice a false religion;
and [thus] they transgress the divine law, and sin against the most
estimable Benefactor, and therefore they neither expiate their sins
nor acquire merit. And by excessively loving themselves and the filth
of this world, they love not nor worship the eternal God, nor believe
in the Lord Jesus Christ, but regard the good things of this world
merely.

“That the Burmans, who know not the way to eternal happiness, might
become acquainted with it; that they might be renewed; and that they
might escape everlasting punishment, the American teacher Judson and
wife have both come to Burmah and proclaimed the Gospel of the divine
Son, the Lord Jesus Christ; on which some Burmans have become
disciples. And on these accounts, the disciple Moung Shwa-ba says that
your favor is very great [or he gives you very many thanks].

“Those who love divine grace, who believe, who hear and consider the
Gospel, who trust in the Lord Jesus Christ, who repent of their sins,
attain the state of disciples. And that this religion may spread
everywhere, Moung Shwa-ba is making endeavors, and constantly praying,
to proclaim the Gospel. And he prays thus: O eternal God, graciously
grant the favor which I desire. Graciously grant that I may have
regard to Thy divine will, and be conformed thereto. Be pleased to
take notice of my supplications, O God. I desire not to seek my own
profit; I desire constantly to seek the profit of others. Thou art the
Creator of all things, and if Thou art pleased to be gracious, O,
grant that I may be enabled to promote the good of others. Open Thou
the eyes of my mind and give me light. And when I shall preach in
various places, evermore send forth the divine Spirit that multitudes
may become disciples. That Thou wilt grant these things, I beseech
Thee, O God.

“The disciple Moung Shwa-ba has composed this writing, and committed
it to the hand of the teacher; [even] in the Burman year 1182, on the
7th of the waxing of the moon Wah-goung, he has written this, and
delivered it to the teacher and his wife.

“P.S. Brethren, there are in the country of Burmah nine persons who
have become disciples.”

Mr. and Mrs. Judson embarked at Rangoon July 19, 1820, and arrived at Calcutta on the 18th of August. What a pang it must have cost them to leave their little mission just at this time when, after long years of waiting, they saw the Burmans eagerly and rapidly embracing the Gospel! On the very day of embarkation Mr. Judson wrote to Dr. Baldwin:

“RANGOON, _July_ 19, 1820.

“REV. AND DEAR SIR: My last gave you some account of our affairs to
the time of brother Colman’s departure. Soon after that event Mrs.
Judson was taken ill. The symptoms were at first slight, but they
gradually became more decisive and alarming; and the disorder
continued to gain ground, until she was unable to leave the couch, or
walk across the room, without bringing on violent suffering. Under
such circumstances I determined to accompany her to Bengal, partly for
the sake of the voyage, which is commonly beneficial in such
disorders, and partly to procure medical assistance, of which we are
perfectly destitute in Rangoon.

“Never did I feel more unwilling to leave Rangoon, nor was the mission
ever in more interesting circumstances than at the present time. Since
our return from Ava, I have not ventured to make any public movement,
but confined myself at home, holding private worship, translating the
Scriptures, and conversing with all who visited me. The Spirit of God
has, however, continued operating in the minds of several, and carries
on the work which began before we went up to Ava.... All the ten
baptized disciples give satisfactory evidence of being true converts.
Those of longest standing are evidently growing Christians. Some of
them take the lead in prayer-meetings with great propriety; and nearly
all of them have made some attempt at this exercise before the church.
A good degree of Christian affection prevails among them all, the
appearance of which, Moung Shwa-gnong says, convinced him more than
anything else of the divine origin and efficacy of our religion. The
proofs of their attachment to us are too numerous to be detailed. Even
at this moment the house is full of people bewailing our departure,
and begging us to return soon, most of whom never have received, and
have no prospect of ever receiving, from us any temporal advantage
whatever.

“We are just now going aboard ship. I write this letter in haste, and
leave it to be forwarded by another opportunity, that you may get some
intelligence of us, in case we are lost at sea.

“It is hardly necessary to add that, whatever may be the event of the
present voyage, in regard to Mrs. Judson’s health, it is my intention
to return to this place as soon as possible.”

After his arrival at Calcutta, Mr. Judson writes as follows to Dr. Bolles:

“About two months ago we commended our little church of ten converted
Burmans to the protection and blessing of Him in whom they have
trusted, and with reluctant hearts and weeping eyes tore ourselves
away from the shores of Burmah. Mrs. J.’s illness alone forced us to
adopt this measure. She had been growing worse for several months. I,
at first, intended to send her alone to Bengal. But her state finally
became so alarming that mere humanity seemed to forbid my sending her
aboard ship without a single female companion or friend, to be
consigned in all probability to the deep, or buried unwept on some
foreign shore. I felt that the strictest devotedness to the mission
did not forbid my leaving the station for a time, in order to
facilitate the recovery of one who had been my faithful coadjutor in
missionary privation and toil for many years, or at least to
administer some consolation to her in the final trial, and perform in
person the last offices which are due to those we love on earth.”

But these mournful forebodings were not to be realized.

The three months spent at Serampore, near Calcutta, caused a great improvement in Mrs. Judson’s health. The two weary missionaries had sweet and restful intercourse with the English Baptists stationed there, and with “the affectionate family of Mr. Hough.” Mr. Judson’s enjoyment was only marred by his extreme anxiety about “those few sheep that I have left in the Burman wilderness.” “Oh, may the great Shepherd,” he prays, “feed the little flock, and gather the lambs with His arm, and carry them in His bosom.”

On November 23d Mr. and Mrs. Judson embarked for Rangoon, where they arrived January 5, 1821.

“Our voyage,” Mrs. Judson writes, “was tedious and distressing above
any that we had ever taken. The brig was so small and so filled with
native passengers that we were unable to obtain the least exercise by
walking on deck, and was so full of scorpions and centipedes that we
never dared to shut our eyes to sleep without completely enclosing
ourselves with curtains. In addition to these inconveniences, we had a
strong contrary wind and frequently violent squalls, with the most
terrific thunder and lightning we had ever witnessed. We were six
weeks in making a passage which is generally made in ten or fifteen
days.”

After their joyous arrival in Rangoon they plunged once more into their missionary work.

_Extracts from Journal._

“_January 5, 1821._ As we drew near the town, we strained our eyes to
distinguish the countenances of our friends amid the crowd that we saw
assembled on the wharf. The first that we recognized was the teacher,
Moung Shwa-gnong, with his hands raised to his head as he discerned us
on the deck; and on landing we met successively with Mah Men-la, and
Moung Thah-lah, and several others, men, women, and children, who,
after our usual examination at the custom-office, accompanied us to
the mission-house. Soon after, Moung Nau and others came in, who had
not at first heard of our arrival. In the evening, I took my usual
seat among the disciples, and when we bowed down in prayer, the hearts
of us all flowed forth in gratitude and praise.

“_January 7. Lord’s day._ Had worship and administered the Lord’s
supper. Most of the disciples present; but some of them unavoidably
detained in consequence of the distress which presses upon all ranks
of people, occasioned by the expedition to Siam.

“_January 13._ Yesterday Moung Gway, the only one of the baptized whom
we had not seen, returned from the woods on hearing of our arrival;
and I am now able to record (and I do it with the most heartfelt
satisfaction and grateful praise to the preserving Saviour), that,
though they have, for the space of six months, been almost destitute
of the means of grace, and those who lived in our yard have been
dispersed and forced, through fear of heavy extortion and oppression
from petty officers of Government, to flee into the woods or take
refuge under some Government person who could protect them, yet not
one of them has dishonored his profession, but all remain firm in
their faith and attachment to the cause. I do not, however, perceive
that any of them have made the least advance in any respect whatever;
nor was this to be expected, as they have not even enjoyed the
privilege of meeting for worship.

“The same remarks are to be made concerning the four Nan-dau-gong
people, companions of Mah Men-la, who appeared to be hopefully pious
before we left. The doctor, Oo Yan, with whom we did not feel so well
satisfied, has been with me repeatedly, and, in the last interview,
gave good reason to hope that he also is a true convert. He seems at
length to have obtained light and satisfaction on the two difficult
points which have so long perplexed him—namely, the doctrine of
vicarious atonement, and the possibility of being a disciple of
Christ, by keeping the two commands of grace, Repent and believe,
without perfectly keeping the two immutable commands of merit, Love
God entirely, and love others as yourself. O how interesting it is to
see (you can almost see it with your eyes) the light of truth dawning
upon a precious soul hitherto groping in darkness! If Oo Yan prove a
true convert, he will be a most precious acquisition to our cause,
next to Moung Shwa-gnong. He is a man of talent and respectability.
His words are as smooth as oil, as sweet as honey, and as sharp as a
razor.

“In respect to Mah Bike, she has given way to her violent temper, and
involved her husband in debt; and though she now professes to repent
and desire baptism, and though we have some hope that she is not
destitute of grace, we feel obliged at present to put her away from us
as a wicked person.

“The most important event (and that relates of course to Moung
Shwa-gnong) remains to be mentioned. It will be remembered that he was
accused before the former viceroy of being a heretic, and that the
simple reply, ‘Inquire further,’ spread dismay amongst us all, and was
one occasion of our visit to Ava. Soon after Mya-day-men assumed the
government of this province, all the priests and officers of the
village where Moung Shwa-gnong lives entered into a conspiracy to
destroy him. They held daily consultations, and assumed a tone of
triumph; while poor Moung Shwa-gnong’s courage began to flag, and,
though he does not like to own it, he thought he must flee for his
life. At length one of the conspiracy, a member of the supreme court,
went into the presence of the viceroy, and in order to sound his
disposition, complained that the teacher, Moung Shwa-gnong, was making
every endeavor to turn the priests’ rice-pot bottom upwards. ‘_What
consequence?_’ said the viceroy. ‘_Let the priests turn it back
again._’ This sentence was enough; the hopes of the conspiracy were
blasted, and all the disciples felt that they were sure of toleration
under Mya-day-men. But his administration will not probably continue
many months.

“_January 20._ This afternoon Mrs. Judson went to the village of the
Nan-dau-gong people to fix on a spot for the erection of a small
school-house. Mah Men-la has, _of her own accord_, proposed to open a
school in the precincts of her house, to teach the girls and boys of
the village to read; in consequence of which, the latter will not be
under the necessity of going to the Burman priests for education as
usual. When we found that she had really made a beginning, we told her
that some of the Christian females in America would, doubtless, defray
the expenses of the undertaking, and make some compensation to the
instructress. We fear the school will not succeed in the present state
of the country; but we regard the voluntary attempt of Mah Men-la as
illustrative of the efficiency of evangelical faith.

“On Tuesday evening we recommenced our usual Tuesday and Friday
evening prayer-meetings; but we expect to have very few present, as
most of the disciples who formerly lived around us are afraid to
return on account of the present general distress, from which we are
unable to protect them.

“_January 21. Lord’s day._ All the disciples but one, and all the
hopeful inquirers, were present at worship; who, together with some
others, made up an assembly of about twenty-five adults, all paying
respectful and devout attention; the most interesting assembly, all
things considered, that I have yet seen. How impossible it seemed, two
years ago, that such a precious assembly could ever be raised up out
of the Egyptian darkness, the atheistic superstition of this heathen
land! After worship, two of the Nan-dau-gong people had some
particular conversation with Moung Thah-lah about baptism. Much
encouraged by the general appearance of things this day. Why art thou
ever cast down, O my soul? and why art thou disquieted within me? Hope
thou in God—the God of the Burmans, as well as David’s God; for I
shall yet praise Him for the help of His countenance, revealed in the
salvation of thousands of these immortal souls.

“_February 16._ Moung Ing has returned. He is the second Burman whose
heart was touched by divine grace. We rejoiced to see his face again,
notwithstanding his rough and unprepossessing appearance, occasioned
by the hardships through which he has passed since he left us. On his
arrival at Bike, a town far below Rangoon, he showed his copy of
Matthew to the Roman Catholic priest stationed there, who directly
committed it to the flames; and gave, instead of it, a writing of his
own device. But, through divine grace, our poor friend retained his
integrity, and remained steadfast in the sentiments which he formerly
embraced.

“_February 20._ This is the second evening in which Mrs. Judson and
myself have had an interview with the viceroy and his lady, in their
inner apartment. Her highness gave us some very encouraging hints on
the subject of religious toleration, and promised to introduce us to
the emperor, on his visiting Rangoon next fall, in prosecution of the
war with Siam.

“_February 25. Lord’s day._ Moung Ing presented his petition for
baptism and admission into the church, and we unhesitatingly agreed to
grant his request next Lord’s day. Not one of the disciples has given
more decided evidence of being a sincere and hearty believer in the
Lord Jesus. The manner of his first acquaintance with the truth is
somewhat noticeable. I had conversed with two men who visited the
_zayat_ the preceding evening, and given them a tract. On their way
home they called at the house of the Tsah-len teacher, where Moung Ing
resided, said a few things about the eternal God and the new religion,
by way of disapproval, and concluded that the tract was good for
nothing but to tear up and make cigars of. But the truth which they
despised fell like a flash of lightning on the benighted soul of Moung
Ing. The next morning, before sunrise, he was in the porch of the
_zayat_, and, on opening the doors, we found the poor man standing
without. He will not, I trust, meet with any such detention at the
doors of heaven.

“_March 4. Lord’s day._ Moung Ing received baptism immediately after
worship in the afternoon. Several of the hopeful inquirers witnessed
the administration.

“_May 15._ Dispatched the manuscript of Ephesians, and the first part
of Acts, to Serampore, requesting brother Hough to procure an edition
of six hundred of each, at the expense of the Board.

“At night received a visit from Moung Gwa, brother-in-law to Moung
Shwa-ba. He was accompanied by one Moung Thah-ee, an intractable,
furious creature, noted for browbeating and silencing every
antagonist. He professes to be a strict Buddhist, without the least
doubt on the subject of religion; but having heard of my object in
coming to this country, wishes to give me an opportunity of making him
doubt. I found him extremely difficult to manage, and finally told him
that he must get a humble mind, and pray to the true God, or he would
never attain true wisdom. This threw him into a passion. He said he
would have me to know that he was no common man. He could dispute with
governors and kings, etc. I then gave him a tract, which he affected
to disdain, but finally received it and went away.

“_May 16._ Moung Gwa called to apologize for his companion’s conduct.
He said that, from being always victorious in disputation, he had
become insolent and overbearing, but that he was really inquiring
after the truth, and had been reading the tract attentively. Moung Gwa
himself seems to be favorably disposed to the Christian religion.

“_May 17._ Moung Thah-ee spent the whole evening with me. I find that
he has a strong mind, capable of grasping the most difficult subject.
He listened to the truth with much more attention and patience than at
first.

“_May 18._ Moung Thah-ee came again, accompanied by several of his
admirers. At first he behaved with some propriety, and allowed
conversation to proceed in a regular manner. But soon he descended
into his own native element, and stormed and raged. When I found that
he would be utterly unreasonable, and not permit me even to finish a
sentence, I remained silent, and suffered him to display himself. When
he was quite exhausted, I took an opportunity to exhibit a brief view
of the reasons which convinced me that the religion of Gaudama is
false, and the Buddhist scriptures fictitious, and then challenged him
to refute my statement. But he declined, saying that we were both
tired, and he would finish the debate some other time.

“_May 19._ A succession of company all the day. At night, Moung
Thah-ee came alone, intending to have some private conversation; but
no opportunity offered.

“_May 20. Lord’s day._ Encountered another new character, one Moung
Long, from the neighborhood of Shwa-doung, a disciple of the great
Toung-dwen teacher, the acknowledged head of all the semi-atheists in
the country. Like the rest of the sect, Moung Long is, in reality, a
complete skeptic, scarcely believing his own existence. They say he is
always quarrelling with his wife on some metaphysical point. For
instance, if she says, ‘The rice is ready,’ he will reply, ‘Rice! what
is rice? Is it matter or spirit? Is it an idea, or is it nonentity?’
Perhaps she will say, ‘It is matter’; and he will reply, ‘Well, wife,
and what is matter? Are you sure there is such a thing in existence,
or are you merely subject to a delusion of the senses?’

“When he first came in, I thought him an ordinary man. He has only one
good eye; but I soon discovered that that one eye has as ‘great a
quantity of being’ as half a dozen common eyes. In his manners he is
just the reverse of Moung Thah-ee—all suavity, and humility, and
respect. He professed to be an inquirer after the truth; and I
accordingly opened to him some parts of the Gospel. He listened with
great seriousness, and when I ceased speaking, remained so thoughtful
and apparently impressed with the truth, that I began to hope he would
come to some good, and therefore invited him to ask some question
relative to what he had heard. ‘Your servant,’ said he, ‘has not much
to inquire of your lordship. In your lordship’s sacred speech,
however, there are one or two words that your servant does not
understand. Your lordship says, that in the beginning God created one
man and one woman. I do not understand (I beg your lordship’s pardon)
what a man is, and why he is called a man.’ My eyes were now opened in
an instant to his real character; and I had the happiness to be
enabled, for about twenty minutes, to lay blow after blow upon his
skeptical head, with such effect that he kept falling and falling; and
though he made several desperate efforts to get up, he found himself,
at last, prostrate on the ground, unable to stir. Moung Shwa-gnong,
who had been an attentive listener, was extremely delighted to see his
enemy so well punished; for this Moung Long has sorely harassed him in
time past. The poor man was not, however, in the least angry at his
discomfiture, but, in the true spirit of his school, said that, though
he had heard much of me, the reality far exceeded the report.
Afterward he joined us in worship, and listened with great attention,
as did also his wife.

“_May 21._ Moung Thah-ee came again, with several others; but he was
so outrageous, and vulgar, and abusive, that I found it impossible to
hold any rational conversation with him; and he finally went away in a
great passion, saying that he had been sent by some men in authority
to spy us out, and that by to-morrow he would bring us into trouble.
Such threatenings tend to sink our spirits, and make us realize our
truly helpless, destitute condition, as sheep in the midst of wolves.
‘Lord, behold their threatenings,’ etc.

“_June 4._ Moung Long spent two or three hours with me, in which I
endeavored to lay before him all the evidences of the truth of the
Christian religion. His wife proves to be as sharp as himself, and has
been harassing Mrs. Judson with all sorts of questions about the
possibility of sin’s finding entrance into a pure mind, or of its
being permitted under the government of a holy sovereign.

“I have this day taken Moung Shwa-ba into the service of the mission.
He bids fairer than any other member of the church to be qualified, in
due time, for the ministry. For, though inferior to Moung Thah-lah in
fluency of speech, and to Moung Shwa-gnong in genius and address, he
is superior to the former in consistency of character and gravity of
deportment, and to the latter in experimental acquaintance with divine
things and devotedness to the cause. But the principal trait of
character which distinguishes him from the rest, and affords
considerable evidence that he is called by higher authority than that
of man to the Christian ministry, is his _humble_ and _persevering_
desire for that office—a desire which sprang up in his heart soon
after his conversion, and has been growing ever since. I intend to
employ him, at present, as an assistant in the _zayat_, on a small
allowance of seven or eight rupees a month, which I hope the Board
will approve of. In that situation he will have an opportunity of
improving in those qualifications which are requisite to fit him to be
a teacher of religion among his fellow-countrymen.

“_June 10. Lord’s day._ Moung Long again present—all eye and ear. Mrs.
Judson pronounces his wife superior in point of intellect to any woman
she has ever met with in Burmah.

“After evening worship, Mah Myat-lah presented her petition for
admission into the church, which was granted, and next Sunday
appointed for her baptism. The evidences of her piety are of the most
satisfactory kind. We esteem her quite as highly as her sister, Mah
Men-la, though she is far inferior in external qualifications.

“_June 11._ Moung Long and wife spent most of the day with us. Their
minds are in a truly hopeful state, though still greatly governed by
the maxims of the Toung-dwen school. Their main inquiry to-day was how
they could obtain faith in Christ. May the Holy Spirit solve their
difficulties, by giving them an experimental acquaintance with that
saving grace!

“_June 14._ An intimate friend of the Woon-gyee-gah-dau told Mrs.
Judson to-day, in presence of her highness, who by silence assented to
the correctness of the remark, that when the emperor and others in
Government said that all might believe and worship as they please, the
toleration extended merely to foreigners resident in the empire, and
by no means to native Burmans, who, being slaves of the emperor, would
not be allowed with impunity to renounce the religion of their master.
This remark accords with all that we have heard at Ava, and may be
depended on (notwithstanding some private encouragement we have
received from the viceroy and his wife) as affording a correct view of
the state of religious toleration in this country. It is a fact that,
except in our own private circle, it is not known that a single
individual has actually renounced Buddhism, and been initiated into
the Christian religion.

“Mah Myat-lah informs us that the news of her intended baptism has
been rumored among her neighbors, and excited a great uproar. She is
not, however, disheartened, but rather wishes that her baptism may not
be deferred till Sunday, lest some measures be taken to prevent it. I
expect that she will present herself for baptism to-morrow evening,
but am obliged to close up this number, as the vessel by which it is
conveyed is just going down the river.

“Pray for us and our little church.

“_June 15._ According to the purpose mentioned under the last date,
Mah Myat-lah received baptism, about sunset, at the usual place.

“_July 3._ Moung Thah-lah was married to a woman resident in our yard,
a usual attendant on public worship—the event somewhat noticeable, as
being probably the first Christian marriage ever performed between
persons of pure Burman extraction.

“_July 14._ In the interval of receiving company, I have lately been
employed in translating; have finished the Gospel and Epistles of
John, those exquisitely sweet and precious portions of the New
Testament, and am now employed on the latter part of Acts. I find
Moung Shwa-ba a most valuable assistant in all parts of missionary
work. Moung Shwa-gnong also begins ‘to be dissatisfied with being a
mere disciple, and hopes that he shall some time be thought worthy of
being a teacher of the Christian religion.’ These two, with Mah
Men-la, are, at present, the flower of our little church. I have no
reason, however, to complain of the conduct of any, considering the
great disadvantages under which they all labor. Some have grown
comparatively cold, but none have forgotten their first love. Praise
forever be to Him

“‘Who is faithful to His promises,
And faithful to His Son.’

“_August 4._ Am just recovering from the second fit of sickness which
I have had this season. The second day after I was taken, Mrs. Judson
was taken ill; and for several days we lay side by side, unable to
help one another. Through divine mercy, however, we contrived to get
our medicines from time to time, and are now in a convalescent state,
so far as the fever is concerned. Mrs. Judson, however, is suffering
severely, and her disease is making such rapid and alarming advances
as to preclude all hope of her recovery in this part of the world.”

It now became Mr. Judson’s painful duty to send his wife to America. This would occasion a separation of at least two years, but unless it were done the life so dear to him, and of such incalculable value to the Burman mission, would soon be brought to a close. Mr. Judson writes:

“The crisis which I have long endeavored to avert has at length
arrived; and I find myself under the most distressing necessity of
giving my consent to Mrs. Judson’s departure for America.... I feel
that there is no alternative; and I acquiesce in the measure, however
painful to our feelings, under the full conviction that it is
absolutely necessary, in order to avert a more painful separation,
which might otherwise be realized in the course of a very few months—a
separation final, and precluding all further hope in this world.

“Whatever money Mrs. Judson may need in America, I beg may be paid to
her order on the Treasurer; and all such money I shall pass to the
credit of the Board, and deduct from my usual allowance.... I have
made such arrangements as will prevent the necessity of burdening the
Board with any additional expense on this occasion, except that of
passages at sea; and for this my only apology must be the extreme
necessity of the case.

“Finally, I beg leave to recommend Mrs. Judson to the friends and
patrons of the mission, as one who has faithfully labored many years
in their service, and whose sole object in visiting her country once
more is to recover her health and strength, that she may devote the
remainder of her days to the promotion of the Redeemer’s cause among
the perishing Burmans.”

Mrs. Judson embarked for Calcutta, on her way to America, August 21, 1821. Mr. Judson commends her to the care of Mr. Hough in these humorous and pathetic words:

“I send you herewith Mrs. Judson, and all that remains of the blue
pill and senna, and beg you will see the articles all well packed and
shipped for America by the earliest safe opportunity. Whatever
expenses may be incurred be so good as to defray from your own funds,
and transmit your bill to me.

“It is said that man is prone to jest in the depth of misery; and the
bon-mots of the scaffold have been collected; you may add the above
specimen to the list if you like. I feel as if I was on the scaffold,
and signing, as it were, my own death warrant. However, two years will
pass away at last. Time and tide wait for no man, heedless alike of
our joys and sorrows.

“When I last wrote, I was in the latter part of Acts; since that time,
I have done nothing at all. For ten days or a fortnight we were laid
by with fever, unable to help one another; and since we became
convalescent, I have been occupied in making up my mind to have my
right arm amputated, and my right eye extracted, which the doctors say
are necessary in order to prevent a decay and mortification of the
whole body conjugal.”

His letters written to his wife during her absence betray here and there a sinking even of his buoyant spirits:

“_September 5, 1821._ I hope you enjoy more religion than I do. This
heavy affliction does not have that salutary effect on my heart which
I anticipated. Mercies and judgments seem to be thrown away on me, and
I am afraid that I shall never make much advance in the divine life. I
had such a view and sense of my depravity this morning as made me
ready to give up all for lost—not, I mean, as it regards my interest
in Christ—_there_ I feel strong—but as it regards any attainments in
holiness, while remaining in this state of sin.

“Oh! how consoling it is to give up myself, and you, and the interests
of the mission, into the faithful hands of Jesus, and to look forward
to that blessed state, where we are sure of meeting, though we should
meet no more on earth. The Lord reigns, and I feel, at times, that I
can safely trust all in His hands, and rejoice in whatever may betide.
If we suffer with Christ we shall also be glorified with Him.

“_September 12._ Company continued with me until after three o’clock;
and then I found myself alone, and, for a few hours, was very desolate
and unhappy.

“But about sunset, the time mentioned in your last letter for mutual
prayer, I felt more comfortable.”