Edward Judson · 13 of 47

Chapter VI. Life in Rangoon (Continued). 1819-1823 · Part 2

“February 6. Pushed off from the beach of O-ding-man. I could moralize half an hour on the apt resemblance, the beautiful congruity between the desolate state of our feelings and the sandy, barren surface of this miserable beach. But ‘‘tis idle all.’ Let the beach and our sorrow go together. Something better will turn up to-morrow.

“February 12. Reached Pyee, two hundred and thirty miles from Ava; our descent on the river being, of course, much more rapid than our ascent. Here, to our great surprise, we met with the teacher, Moung Shwa-gnong. He had come up from Rangoon, a few days ago, to visit an old acquaintance, who was dangerously ill; expects to return shortly; would gladly go with us, if we could wait a day or two. We stated to him all our adventures at court, the distressing result of the expedition, and the present danger of propagating or professing the religion of Christ, and wound off with the story of the iron mall. He appeared to be less affected and intimidated by the relation than we could have expected. Indeed, his language was rather too high for the 161occasion. I therefore told him that it was not for him that we were concerned, but for those who had become disciples of Christ. When they were accused and persecuted, they could not worship at the pagodas, or recant before the Mangen teacher. He felt the force of the reflection, and tried to explain his past conduct. ‘Say nothing,’ said I; ‘one thing you know to be true—that, when formerly accused, if you had not, in some way or other, satisfied the mind of the Mangen teacher, your life would not now be remaining in your body.’ ‘Then,’ said he, ‘if I must die, I shall die in a good cause. I know it is the cause of truth.’ He then repeated, with considerable emphasis, the most prominent points of his present faith, as follows: ‘I believe in the eternal God, in His Son Jesus Christ, in the atonement which Christ has made, and in the writings of the apostles, as the true and only word of God. Perhaps,’ continued he, ‘you may not remember that, during one of my last visits, you told me that I was trusting in my own understanding, rather than the divine word. From that time I have seen my error, and endeavored to renounce it. You explained to me also the evil of worshipping at pagodas, though I told you that my heart did not partake in the worship. Since you left Rangoon, I have not lifted up my folded hands before a pagoda. It is true, I sometimes follow the crowd, on days of worship, in order to avoid persecution; but I walk up one side of the pagoda, and walk down the other. Now, you say that I am not a disciple. What lack I yet?’ I was now satisfied that he had made a little advance since our last interview, which required a corresponding advance on my side. I replied, therefore, ‘Teacher, you may be a disciple of Christ in heart, but you are not a full disciple. You have not faith and resolution enough to keep all the commands of Christ, particularly that which requires you to be baptized, though in the face of persecution and death. Consider the words of Jesus, just before He returned to heaven, “He that believeth and is baptized shall be saved.”’ He received this communication in profound silence, and with that air which I have observed to come upon him when he takes a thing into serious consideration. 162Soon after I hinted our intention of leaving Rangoon, since the emperor had virtually prohibited the propagation of the Christian religion, and no Burman, under such circumstances, would dare to investigate, much less to embrace it. This intelligence evidently roused him, and showed us that we had more interest in his heart than we thought. ‘Say not so,’ said he; ‘there are some who will investigate, notwithstanding; and rather than have you quit Rangoon, I will go myself to the Mangen teacher, and have a public dispute. I know I can silence him. I know the truth is on my side.’ ‘Ah,’ said I, ‘you may have a tongue to silence him, but he has a pair of fetters and an iron mall to tame you. Remember that.’ This was the substance of our conversation, though much more prolix; and he left us about nine o’clock at night.

“This interview furnished matter for conversation till past midnight, and kept us awake much of the remainder of the night. Perhaps, on arriving in Rangoon, we shall find the disciples firm, and some others seriously inquiring. Perhaps we shall discover some appearances of a movement of the divine Spirit. Perhaps the Lord Jesus has a few chosen ones, whom He intends to call in, under the most unpropitious and forbidding circumstances. Perhaps he intends to show that it is not by might nor by power, but by His Spirit. In a word, perhaps in the last extremity, God will help us. Ought we, then, hastily to forsake the place? Ought we to desert those of the disciples that we can not take with us, and some others, for whom perhaps Christ died, in such an interesting crisis of their fate? Would it be rashness to endeavor to trust in God, and maintain the post, though disallowed by Government, and exposed to persecution? But again: Can we bear to see our dear disciples in prison, in fetters, under torture? Can we stand by them and encourage them to bear patiently the rage of their persecutors? Are we willing to participate with them? Though the spirit may be sometimes almost willing, is not the flesh too weak?

“Pondering on such topics as these, a little ray of hope seemed to shine out of the darkness of our despair. But it 163was not like the soft beam of the moon, which kindly shines on the path of the benighted pilgrim, and guides him to a place of shelter. It was rather like the angry gleam of lightning which, while for a moment it illumines the landscape around, discloses the black magazines of heaven’s artillery and threatens death to the unwary gazer.

“February 18. Arrived in Rangoon.”

Mr. Judson and Mr. Colman returned from Ava utterly disheartened, for their journey had been a complete failure. The emperor had refused to give them permission to propagate the Christian religion among his subjects; and any Burman who should renounce Buddhism and become a Christian, would incur the displeasure of his sovereign.

Mr. Judson at once decided to remove the mission to Chittagong, where, under the protection of the British flag, he could preach Christ to a Burmese-speaking population. He gathered his converts and inquirers together, and made no concealment of the failure at Ava. He pictured the sufferings to which the Burman would be exposed who should espouse Christianity, while he declared his intention, reluctantly formed, of leaving the country. But, to his great surprise, his converts stood firm. They expressed their willingness to suffer persecution, and even death, rather than renounce Christ. They entreated him not to leave them. “Stay at least,” they said, “until a little church of ten is collected, and a native teacher is set over it, and then, if you must go, we will not say nay. In that case we shall not be concerned. This religion will spread of itself. The emperor can not stop it.” The heroism of the disciples prevailed to keep the teacher in Rangoon.

It was thought best, however, that Mr. Colman and his wife should go to Chittagong[26] and gather together the few converts left there by the English Baptists, and to preach the Gospel to the Arracanese. Thus Chittagong might 164prove an asylum for the Judsons and their Burman converts if they should be hunted out of Rangoon. On March 27, 1820, Mr. Colman embarked for Arracan, where, after a short but heroic missionary career, he died at Cox’s Bazaar on the 4th of July, 1822.

Thus Mr. and Mrs. Judson again found themselves alone at Rangoon. The Houghs, the Wheelocks, the Colmans had gone. They were left with their little group of three converts to continue the conflict with heathenism. But, strange to say, in this darkest hour of all the Spirit began to work mightily in the hearts of the Burmans. Within five months, in the very face of impending persecution, seven heathen, one after another, were converted and baptized, among them the learned skeptical Moung Shwa-gnong, and the first woman, Mah-men-la. The church of three native converts rapidly grew into a church of ten. But, at this point, Mrs. Judson’s health became so completely shattered that, in order to save her life, Mr. Judson had to take her to Calcutta.

All these interesting events will be found narrated, with fuller detail, in the succeeding extract from Mr. Judson’s journal:

“February 20. Lord’s day. In the evening I called the three disciples together, and gave them a connected account of the affair at Ava, that they might have a full understanding of the dangers of their present condition, and the reasons of our intended departure from Rangoon. We expected that, after being destitute of all the means of grace for some time, and after seeing their teachers driven away from the presence of their monarch in disgrace, they would become cold in their affections, and have but little remaining zeal for a cause thus proscribed and exposed to persecution. We thought that, if one out of the three remained firm, it was as much as we could reasonably hope for. But how delightfully were we disappointed! They all, to a man, appeared immovably the same; yea, rather advanced in zeal and energy. They vied 165with each other in trying to explain away difficulties, and to convince us that the cause was not yet quite desperate. But whither are the teachers going? was, of course, an anxious inquiry. We told them that it was our intention never to desert Burmah; but that, since the emperor had refused to tolerate our religion, we thought it necessary to leave for a time those parts of the empire which are immediately under his dominion; that there is a tract of country lying between Bengal and Arracan, which, though under the government of Bengal, is chiefly inhabited by Arracanese, who speak a language similar to the Burman, the district being really a part of Arracan, one component part of the present Burman empire; that formerly a teacher from Bengal (De Bruyn) lived at Chittagong, the principal town in that district, and baptized several converts, who, at his death, were left destitute of all instruction to the present time; and that, in view of these considerations, it was our purpose to proceed thither, in hope of finding that toleration which was denied us in Rangoon. We then asked them, severally, what they would do. Moung Nau had previously told us that he would follow us to any part of the world. He was only afraid that he should be a burden to us; for, not being acquainted with another language, he might not be able to get his living in a strange land. ‘As for me,’ said Moung Thah-lah, ‘I go where preaching is to be had.’ Moung Byaa was silent and thoughtful. At last he said that, as no Burman woman is allowed to leave the country, he could not, on account of his wife, follow the teachers. ‘But,’ continued he, with some pathos, ‘if I must be left here alone, I shall remain performing the duties of Jesus Christ’s religion; no other shall I think of.’ This interview with the disciples rejoiced our hearts, and caused us to praise God for the grace which He has manifested to them.

“February 24. We have spent three or four days in inquiring about Chittagong, and the prospect of getting a passage directly thither, or by the way of Bengal.

“This evening Moung Byaa came up with his brother-in-law, Moung Myat-yah, who has lived in our yard several 166months, and formerly attended worship in the zayat. ‘I have come,’ said Moung Byaa, ‘to petition that you will not leave Rangoon at present.’ ‘I think,’ replied I, ‘that it is useless to remain under present circumstances. We can not open the zayat; we can not have public worship; no Burman will dare to examine this religion; and if none examine, none can be expected to embrace it.’ ‘Teacher,’ said he, ‘my mind is distressed; I can neither eat nor sleep since I find you are going away. I have been around among those who live near us, and I find some who are even now examining the new religion. Brother Myat-yah is one of them, and he unites with me in my petitions.’ Here Myat-yah assented that it was so. ‘Do stay with us a few months. Do stay till there are eight or ten disciples; then appoint one to be the teacher of the rest; I shall not be concerned about the event; though you should leave the country, the religion will spread of itself; the emperor himself can not stop it. But if you go now, and take the two disciples that can follow, I shall be left alone. I can not baptize those who may wish to embrace this religion. What can I do?’ Moung Nau came in, and expressed himself in a similar way. He thought that several would yet become disciples, in spite of all opposition, and that it was best for us to stay a while. We could not restrain our tears at hearing all this; and we told them that as we lived only for the promotion of the cause of Christ among the Burmans, if there was any prospect of success in Rangoon, we had no desire to go to another place, and would, therefore, reconsider the matter.

“February 26. Moung Shwa-boo, a sedate and pleasant man, who came to live in our yard just before we went to Ava, accompanied Moung Myat-yah to the usual evening worship. When we were about breaking up, Moung Thah-lah began conversation by saying, ‘Teacher, your intention of going away has filled us all with trouble. Is it good to forsake us thus? Notwithstanding present difficulties and dangers, it is to be remembered that this work is not yours or ours, but the work of God. If He give light, the religion will spread. Nothing can impede it.’ After conversing some 167time, I found that Moung Louk, another inhabitant of the yard, had been listening without. Accordingly, he was invited to take his seat with the inquirers. Moung Byaa now began to be in earnest; his arm was elevated, and his eyes brightened. ‘Let us all,’ said he, ‘make an effort. As for me, I will pray. Only leave a little church of ten, with a teacher set over them, and I shall be fully satisfied.’ Moung Nau took a very active part in the conversation. The three new ones said nothing, except that they were desirous of considering the religion of Christ. None of them, however, was willing to admit that, as yet, he believed anything.

“We felt that it was impossible for us all to leave these people, in these interesting circumstances; and, at the same time, we felt it very important that Chittagong should not be neglected. Under these circumstances, we came to the conclusion that brother Colman should proceed immediately to Chittagong, collect the Arracanese converts, and form a station to which new missionaries from the Board may at first repair, and to which I may ultimately flee, with those of the disciples that can leave the country, when we find that persecution is so violent as to suppress all further inquiry, and render it useless and rash to remain; that I should remain in Rangoon until the state of things becomes thus desperate, and then endeavor to join brother Colman in Chittagong; but that if, contrary to our expectation, the Rangoon station should, after a lapse of several months, appear to be tenable, and that for an indefinite time, and some work be evidently going on, brother Colman, after settling one or two missionaries in Chittagong, to keep that place, should rejoin me in Rangoon.

“February 28. A visit from Moung Shwa-gnong. He had considered, he said, my last words—that one must believe and be baptized in order to be a full disciple. It was his desire to be such, and he wanted to know what outward rules in particular he must observe in case he should become a professor. I told him that the disciples of Christ, after baptism, were associated together; that they assembled every Lord’s day for worship, and that from time to time they received 168the sacrament of bread and wine. I then warned him of the danger of self-deception, and of the persecution to which disciples were exposed in this country, and advised him to reconsider the matter most thoroughly before he made a definite request for baptism.

“March 2. Another visit from Oo Yan. Venture to indulge a little hope that truth is beginning to operate on his mind.

“March 5. Lord’s day. Private worship, as last Lord’s day. In the evening received the sacrament of bread and wine. Moung Nau was not present, having gone on a visit to Baulay, his native place. Had a refreshing and happy season with the two other disciples. Two of the inquirers were spectators.

“March 8. In the evening had a very pleasant and instructive conference with the disciples and inquirers. Moung Thah-lah appeared to great advantage. Took the lead in explaining truth to the new ones, and quoted Scripture with singular facility and aptness.

“March 26. Lord’s day. Three women present at worship—acquaintances of Moung Shwa-gnong. They have visited Mrs. Judson once or twice before. The principal of them renounced Gaudama some years ago, and adopted the semi-atheistic system, but without obtaining any real satisfaction. Two years ago, she met with a copy of the tract, which gave her an idea of an eternally-existing God; but she knew not whence the paper came. At length, Moung Shwa-gnong told her that he had found the true wisdom, and directed her to us. Her case appears very hopeful.

“In the evening, after worship, had a protracted conversation with the disciples and inquirers, on account of brother Colman’s intended departure to-morrow. Moung Shwa-ba appeared very well indeed. Moung Myat-yah said, ‘Set me down for a disciple. I have fully made up my mind in regard to this religion. I love Jesus Christ; but I am not yet quite ready for baptism.’ After we dismissed them, they went over to the zayat of their own accord, and held a prayer-meeting.

“And here I must close my journal. We have spent the last evening with our very dear brother and sister Colman. 169They expect to embark to-morrow morning. Our parting is mournful; for happy, uncommonly happy has been our past intercourse. Nothing but a sense of duty could force the present separation. We hope that it will be of short duration, and that we shall soon reunite our labors in Chittagong or Rangoon.

“On their departure, Mrs. Judson and myself will again be left to our former ‘loneliness of lot.’ In this situation, we renewedly commend ourselves to the remembrance and prayers of the Board.

“April 15. Moung Shwa-ba has for some days been talking of a visit to Shwa-doung, his native place, to communicate the treasure which he has found to his numerous relations and friends. This evening, after expressing his desires, he said it had occurred to him that it might be proper to ask permission or license so to do. Not that he aspired to set up as a teacher; far from that; but he wanted to feel that, in communicating the Gospel, he was proceeding in a regular authorized manner. He thought that, if two or three disciples could be raised up in each of the large towns, it would much facilitate our operations. He was sure that at least one in ten of his relations and friends, on hearing his story, could not help embracing the new religion. I secretly exulted at hearing his proposal, so evidently the result of Christian principle, and exhorted him to constant self-examination and prayer, as the means of discovering his own duty and the divine will.

“April 16. Lord’s day. Early in the morning the teacher, Moung Shwa-gnong, came in, after an absence of just a month. He was soon followed by Oo Yan and his two friends. They spent the whole day with me. All appear hopeful. The teacher remained, as usual, after the others had left, and thereby afforded me an opportunity for private conversation He admitted that all his objections to positive commands were removed, and that it was his desire to be a full disciple; but, when urged closely on the subject, he intimated that his wife and friends were opposed to his taking any decided step, and that, if he did, he was, moreover, 170exposed to imminent danger of persecution and death. He mentioned these things with so much feeling, and such evident consciousness of simple weakness, as completely disarmed me. My heart was wrung with pity. I sincerely sympathized with him in his evident mental trials. I could not deny the truth of what he said, but gently hinted, as thy day is, thy strength shall be, and proposed the example of the apostles and martyrs, the glory of suffering for Christ, etc. But the thought of the iron mall, and a secret suspicion that, if I was in his circumstances, I should perhaps have no more courage, restrained my tongue. We parted with much solemnity, understanding one another better than ever before. I shall not probably see him again very soon; for it is too dangerous for a man of his distinction to be seen coming frequently to the mission-house.

“April 20. Mah Men-la and her friends have been with Mrs. Judson all day. She gives increasing evidence of being a real disciple, but is extremely timid, through fear of persecution. One of her remarks deserves notice, as a natural expression of true Christian feeling. ‘I am surprised,’ said she, ‘to find this religion has such an effect on my mind as to make me love the disciples of Christ more than my dearest natural relations.’ She is a woman of very superior discernment and mental energy. One of the women, who has frequently accompanied her in her visits, met with a tract at Old Pegu about six weeks ago, and came all the way to Rangoon, chiefly, she says, on that account.

“This day I have finished the translation of the Epistle to the Ephesians, begun before I went to Ava, but intermitted on account of the weakness of my eyes. It is with real joy that I put this precious writing into the hands of the disciples. It is a great accession to their scanty stock of Scripture; for they have had nothing hitherto but Matthew. Intend to give them Acts as fast as my eyes will allow.

“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 171at 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 172of 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.

173“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 174of 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.