A PRESBYTERY ORGANISED
The recruits to the mission force so far had been temporary additions only. Owing to the death of his wife, followed by the failure of his own health, Mr. Bush was compelled to resign after four years. Mr. Morse, who went out upon Dr. House’s return, was forced to give up within two years by reason of health. At the end of ten years there had been only one net increase in the mission force, Mrs. House. In 1858 two men arrived who became important factors in the work, Rev. Daniel McGilvary and Rev. Jonathan Wilson, with his wife. When the announcement was received that these two men had been commissioned, Dr. House wrote home:
“These two friends became interested in Siam mission at the time of my visit to Princeton. If they reach us, I shall have new reason to bless the heavenly Guide who led me almost unwillingly back to my native land.”
The doctor’s estimate of the reflex benefit to Siam from that trip to America was all too modest; for that visit was the beginning of an ever increasing interest in that country on the part of the church and of a constantly enlarging supply of men and money. Concerning this visit to Princeton, Dr. McGilvary says in his Autobiography:
“I was entering upon my senior year when it was announced that Dr. S. R. House, of Siam, would address the students. Expectation was on tip-toe to hear from this new kingdom of Siam. The address was a revelation to me.... My hesitation was ended....
“The call found Jonathan Wilson and myself in much the same state of expectancy, awaiting for a clear revelation of duty. After anxious consultation and prayer together and with Dr. House, we promised him that we would give the matter our serious thought; and that if the Lord should lead us thither we would go.”
With the increase of ordained men on the field, the time seemed ripe to associate themselves together in the official relationship of a Presbytery. At an informal meeting in the summer of 1858 the following call was issued:
“Whereas, in the providence of God there are now in the mission a sufficient number of ordained ministers to constitute a Presbytery and as it seems expedient that we, cut off as we are from the privileges and oversight of our respective Presbyteries, should meet together from time to time in a formal public capacity as a judicatory of the Church of Christ to consult for her best interests in this our field of labour; and hoping that it may be beneficial to ourselves and the Church at large,
“Therefore, Resolved, That in accordance with the resolutions of the General Assembly held in Baltimore in May, 1848, making provision for ‘the formation of Presbyteries by the action of missionaries in foreign fields’ a Presbytery be constituted at Bangkok on the first day of September next, to be called the Presbytery of Siam and to be composed of the following persons, viz.: Rev. Stephen Mattoon and Rev. S. R. House, of the Presbytery of Troy, New York; Rev. J. Wilson, of the Presbytery of Beaver, Pennsylvania, and Rev. Daniel McGilvary, of the Presbytery of Orange, North Carolina; and that said Presbytery be opened by a sermon by Rev. S. Mattoon, the oldest of the ministers of the mission; and
“Resolved, second, That the day of the opening of the Presbytery be observed by the members of the mission as a day of special prayer for the blessing of the Spirit of God upon us, and that a special meeting for prayer be held at 9 A. M.”
At the appointed time the Presbytery of Siam was formally organised, Rev. Samuel R. House being chosen first Moderator and Rev. Daniel McGilvary being elected Stated Clerk. Mr. Mattoon, who was about to take a furlough in America, was appointed the first commissioner to the General Assembly, to meet in Indianapolis the following spring. Here, again, as in the organisation of the first church, the missionaries were taking a step in anticipation of the fruit of faith more than in actual need. Two of the very important functions of a Presbytery are to oversee the churches and to ordain candidates for the ministry. But there was only one church in Siam at the time and there were only two “native” members on the roll; and a Presbytery could add little to the fellowship of the missionaries except the formalities. However, the workers in the field were certain of the harvest and in simple faith they went about setting up the organisation for the proper care and nurture of the native churches that were yet to be established.
In December of 1858, when the dry season had returned, Dr. House, accompanied by Mr. McGilvary, made a twelve-day tour up the Meinam, commencing labours at Angtong and continuing as far as Bansaket. The results of the tour were unusually hopeful:
“In two or three instances it did seem as if the Spirit had prepared their hearts to welcome the doctrine of Christianity.... I could not but say to my good Brother McGilvary, who as well as myself was struck with the deep interest manifested, ‘Surely there must be much prayer going up for us here in Siam.’ Tears would come in my eyes as I solemnly urged them to leave their refuge of lies and trust in a living Saviour, ready and mighty to save. And on their part they desired to know, not how they might make merit (the usual question of Siamese), but what they were to do to secure the salvation, the news of which then for the first time reached their ears. It seemed like the dawning of a better day.”
IX
FIRST THE DAWN, THEN THE DAYLIGHT
In the annals of missions much has been made of the long years of patient labour before a first convert was gained in other lands. It is written of Judson that he preached the Gospel six years in Burma before a native made confession of the Christian faith. Morrison patiently taught the Gospel seven years in China before he was rewarded with one disciple. The Telegu mission in India is described as one of the most remarkable in the history of missions in the contrast between the first long fruitless period and then the rapid growth; and in confirmation it is cited that “at the end of two decades only one native assistant could be reported, one church with nine members and two schools with sixty-three pupils.”
But in Siam, from the time Dr. Gutzlaff arrived until the first enduring convert from among the Siamese was gained, thirty-one years elapsed. It is true that during those years much of the energy of the other missions had been directed toward the conversion of the ex-patriate Chinese, from whom there had been an encouraging response; none the less, the Siamese were also the object of constant prayer and faithful wooing. From the time that Dr. House and Mr. Mattoon reached Siam to devote themselves particularly to the winning of the Siamese, twelve years and six months passed before one lone Siamese renounced the faith of his fathers and acknowledged the Christian religion to be the truth. These wearisome years of waiting were lengthened in their tediousness by the chagrin of having impostors simulate conversion for iniquitous ends.
The story of this remarkable first native convert is best given by Dr. House in his own way. First under date of March 6, 1859, he writes home of the promise of the first-fruit:
“I have had a long talk with Nai Chune. Since the fourth month of last year he has been convinced of the truth of Christianity. He has broken the necks of his household gods and melted them. ‘If I think he venerates the gods still he will go into the temple and do the same.’ Those stories in their sacred books about its raining diamonds and gold he regards not like the beneficent miracles of Christ which I told him.
“I was going to give him some idea of the historical evidences when he cut me short by saying, ‘I have tried Buddhism—and what benefit has it been to me? I have thrown away a large part of my life in studying it. But I was a child then—God must forgive me.’ He has ceased to gamble and to drink spirits, to both of which he formerly was addicted. He says that he sometimes weeps with joy when he thinks of God’s goodness to him. He prays to Jehovah, keeps the Sabbath, and for months has been a faithful attendant on preaching, to which he often invites his acquaintances, bringing them with him.
“He is an educated man of about forty years, has a wife but no living children. He was once a priest, in the king’s own watt for some eight years. At one time he used to call upon me often and learned several chemical experiments. Since the mission moved to its new location in his neighbourhood (where he has a small property) he called to renew acquaintance. I had much conversation with him formerly about religion; but he seemed almost too willing to believe. I mistrusted his motives, past experience having made me too cautious perhaps. When he called subsequently I had no confidence in his sincerity. Mr. Mattoon, however, thought somewhat better of him.
“He is now the Siamese teacher of our school, and is very faithful to his duties. The most interesting feature of his case and what, with other things, has removed my doubts, is the true moral courage with which he avows his change of his belief to his countrymen and relatives. I do not think anything but the grace of God could make a Siamese brave enough to do this.”
Five months later, the doctor records the reception of the convert into the Mission Church on Aug. 7, 1859:
“My eyes have at length been permitted to see what has long been my heart’s desire and prayer to God, the baptism of a Siamese. Nay, to my unworthy hands has this privilege fallen, to receive into the visible fold of Christ by the ordinance of His appointing this new member of the flock.
“For over twelve years of hope deferred has this great blessing been sought and prayed for, but ‘sought and never found’ till now. Blessed be the name of Him who in His mercy and sovereign grace has been pleased to visit us with His favour and make the teaching and preaching of His servants here the means at last of bringing one heathen soul out of nature’s darkness into the light and peace of His kingdom.
“Nai Chune, a Siamese, an educated man of nearly forty years of age, after a satisfactory examination on his views and experience was today received to our fellowship by baptism in the sacred name of the Father, the Son and the Holy Ghost. May he walk worthily of the name he has named today, and be a witness for Christ his God and Saviour among his countrymen. He appears remarkably well. He is courteous and intelligent, a true Siamese gentleman in manners; is serious-minded, sedate, seems to realise the goodness of his Heavenly Father to him.”
The joy of this conversion was soon followed by a shadow of sorrow. For a little more than three months later occurred the death of faithful Quakieng. Fortunately the work among the Siamese had developed so favourably that less emphasis was being placed on the instruction in Chinese; and in a sense Nai Chune took the place of Quakieng, but with a transfer of the major effort to the teaching of the Siamese language.
During this year King Mongkut had finished a new grand audience hall in connection with the palace, fashioned partly in European style. At the opening of the hall the king gave a feast to which many of the European and American sojourners were invited, among whom were Mr. and Mrs. House. In a letter to his father the doctor tells privately of a proffer of honour and service made to him by the king: “H. M. said, ‘You with your wife must come and live here [at the palace] and have the young princes, my children, for your pupils.’ I excused myself, my hands being already full.” With the cessation of teaching by the missionary ladies in the palace, the king had engaged an English lady, Mrs. Leonowens, as a tutor for some of the inmates of the palace, including his sons. Apparently, however, her teaching duties diminished after a time and she was occupied chiefly as an amanuensis for the king, and she was still connected with the palace at the time the king made this request of Dr. House.
Whether the king had serious intent in this proposition it is difficult to judge; but the suggestion does indicate that he still held Dr. House in high regard and that his estimation for Western education had not waned. The mission school by this time had become a well-established, well-organised institution, the management of which required the full attention of the doctor. His original term of service as Superintendent continued until 1861, when relinquishment of the office was apparently due to the fact that he was appointed to open a new mission station at Petchaburi.