APPENDIX.

BY A. JUDSON.

B.MR. JUDSON’S FIRST TRACT FOR THE BURMANS.

There is one Being who exists eternally; who is exempt from sickness, old age, and death; who was, and is, and will be, without beginning, and without end. Besides this, the true God, there is no other God. The true God is diverse from all other beings. Uniting three in one, God the Father, God the Son, and God the Holy Ghost, these three are one God. God is a spirit, without bodily form. Although omnipresent, it is above the heavens that he clearly discovers his glory. His power and wisdom are infinite. He is pure and good, and possessed of everlasting felicity. Before this world was made, God remained happy, surrounded by the pure and incorporeal sons of heaven. In order to display his perfections, and make creatures happy, God created the heavens, the sun, moon, and all the stars, the earth, the various kinds of brute creatures, and man. The first man and woman, at their original creation, were not liable to sickness or death; they were exempt from every kind of evil, and their mind was upright and pure. Afterwards, because, by violating the command of God, they transgressed against their Benefactor, the sum of all perfections, beyond compare, the light of the divine countenance disappeared, and those two, together with all their posterity, became darkened, and unclean, and wicked; they became subject, in the present state, to sickness, death, and all other evils; and they became deserving of suffering, in the future state, the dreadful punishment of hell. Above four thousand years after mankind was thus destroyed, God, being moved with compassion for man involved in misery, sent to the earth, the abode of man, God the Son, the second yadana among the threeyadanas[anything superlatively excellent—in the present application it conveys no additional idea, but is requisite in Burman to the intelligibility of the sentence]. The circumstances of his being sent were thus:—God the Son, uniting the divine and the human natures, without destroying or confounding them, in the land of Israel, and country of Judea, in the womb of a virgin, was conceived by the divine power, and was born. This God-man, who is named Jesus Christ, being man, endured in our stead severe sufferings and death, the punishment due to our sins; and being God, is able by virtue of having endured those sufferings, to deliver all his disciples from the punishment of hell, redeeming them with his own life, and to instate them in heaven. On the third day after Jesus Christ suffered death, his soul re-entered his body, and he lived again. For the space of forty days he remained, giving instruction to his disciples, after which he commissioned themthus—“Go ye into all countries on earth, and proclaim the glad news to all men. He that believeth in me, and is baptized, shall be saved; he that believeth not shall be damned, or shall suffer endless punishment in hell.” Then, in the presence of many of his disciples, he ascended to heaven, and took up his abode in the place where God displays his glory. According to the final command of Jesus Christ, his disciples, beginning with Judea, travelled about through various countries and kingdoms, and proclaimed the glad news; and many believed, and became disciples of Jesus Christ. The true religion afterwards spread into the countries of the west; and now to this country of Burmah, among the countries of the east, a teacher of religion, from the country of America, has arrived, and is beginning to proclaim the glad news. About one or two hundred years hence the religion of Boodh, of Brahma, of Mahomet, and of Rome, together with all other false religions, will disappear and be lost, and the religion of Christ will pervade the whole world; all quarrels and wars will cease, and all the tribes of man will be like a band of mutually loving brothers. [End of Part 1.]

A disciple of Jesus Christ is one that is born again; the meaning of which is, that the old nature, which is successively inherited from the first man and woman, begins to be destroyed, and the new nature, which is implanted by the Holy Spirit, is obtained. The unrenewed man loves himself supremely, and seeks his own private interest. The renewed man loves the true God supremely, and desires that the divine glory may be promoted. He loves all others, also, as himself, and seeks their interest as his own. The desire of the unrenewed man is to enjoy sensual pleasure, worldly wealth, fame, and power. The renewed man contemns sensual pleasure, etc. His desire is to be pure in mind, to be replete with grace, to be useful to others, to promote the glory of God, and to enjoy the pure and perpetual happiness of heaven. The unrenewed man, influenced by pride, hates the humbling religion of Jesus Christ. When seized with alarm, he endeavors to perform meritorious deeds in order to make atonement for his sins, and obtain salvation. The renewed man, knowing surely that man, having sinned against God, and contracted great guilt, can not perform meritorious deeds, firmly fixes in his mind that it is on account of the God-man, Jesus Christ alone, that sin can be expiated, and the happiness of heaven obtained; and therefore, through supreme love to Jesus Christ, and a desire to do his will, endeavors to avoid evil deeds, and to perform good deeds only, according to the divine commands. Sometimes, when through the assaults of the remaining old nature he slides and transgresses the divine commands, he repents that he has sinned against his superlatively excellent and lovely Lord, and, trusting only in the death of Christ, he humbly confessesthe sin he has committed, and begs pardon of God. He who is unrenewed, and therefore is not a disciple of Christ, in the present life obtains no true wisdom; his sins are numerous and heavy. And because he has no regard to the Lord, who can deliver from sin, he will, in the present life, obtain no refuge or resting place; but soul and body will fall into hell, as his sins deserve; and having transgressed against an eternal God, he must accordingly forever suffer eternal misery. He who is renewed and becomes a disciple of Jesus Christ, in the present life, is acquainted with true wisdom, and attains the state of aThautahpan[one that has acquired a new and excellent nature, which will issue in final salvation]. And when he changes worlds, his soul having obtained the pardon of sin through the death of Christ, will, through the grace of God, enter into the divine presence. The body, also, though it be burnt with fire, or consumed in the earth, and thus destroyed for a time, will, at the end of the world, by the power of God, with whom nothing is impossible, live again; and thus, soul and body united, will forever enjoy eternal happiness in the presence of God. [End of Part 2.]

The commands of Jesus Christ are as follow:—Repent, or be changed in mind; that is, extirpate the old nature, and cultivate the new. Have faith in the Saviour, the Lord Jesus Christ. Love God supremely. Love others as yourself. Set not your heart on worldly goods and riches; but look forward to, and long for, those riches which are free from defilement, and eternal in the heavens. Suppress haughtiness, pride, and insolence, and cherish an humble, meek, and lowly mind. Return not evil for evil, but have a disposition to forgive the faults of others, and to bear injury with patience. Love your enemies, and pray for them. Be compassionate to the poor and needy, and give alms. Covet not the property of others; therefore, take not by violence; steal not; defraud not in trade; trespass in no manner on the property of others. Speak no falsehood. Bear not false witness. Without being invested with governmental authority, take not the life of man. Drink not intoxicating liquor to excess. Despise not marriage, whether of a teacher of religion, a ruler, or a private person. Beside your own husband or wife, have no desire for any other man or woman. Honor parents, and willingly assist and support them, according to your ability. Listen reverently to the instructions of religious teachers, and make offerings for their support. In regard to rulers, whether disciples of Christ or not, honor them, pay them tribute, pray for them, and obey their lawful commands. Pray to God always. On the first day in seven, assemble to worship God, and hear his word. On becoming a disciple of Jesus Christ, receive baptism in water. Afterwards, in memory of his flesh and blood, which he gave for the sake of his disciples, reverently, from time to time, eatbread and drink wine. Use all diligence that your relations, and neighbors, and countrymen, who are not disciples of Christ, may be converted. With a compassionate mind, use all diligence that the inhabitants of towns, and countries, and kingdoms, that are in darkness, not having obtained the light of the knowledge of the true God, may become disciples of Christ. The above are commands of Jesus Christ. [End of Part 3.]

The teacher who composed this writing, seeing the great evil which is coming on the Burmans, left his own country from compassion, and from an immense distance has arrived, by ship, to this, the country of Burmah. He desires neither fame nor riches. Offerings and gifts he seeks not. The disciples of Christ in his own country, moved with compassion for the Burmans, make offerings sufficient for his use. He has no other motive but this: Being a disciple of Christ, and therefore seeking the good of others as his own, he has come, and is laboring that the Burmans may be saved from the dreadful punishment of hell, and enjoy the happiness of heaven.

In the year of Christ, 1816; in the Burman year, 1178; in the 967th day of the lord of the Saddan elephant, and master of the Sakyah weapon; and in the 33d year of his reign; in the division Pashoo; on Tuesday, the 12th day of the wane of the moon Wahgoung, after the double beat, this writing, entitled,The Way to Heaven, was finished.May the reader obtain light. Amen.

ECCLES. iv. 12.Written by a Missionary in Burmah.

ECCLES. iv. 12.

Written by a Missionary in Burmah.

Youhope, my dear brother, that you have repented of sin, and put your trust in the Lord Jesus Christ. You now desire, above all things, to grow in grace, and attain the perfect love and enjoyment of God. But you find yourself perplexed about the way, amidst the various directions of various classes of the Christian world; and you ask for a short manual of advice, plain to the understanding and convincing to the heart. I present you, therefore, withthe threefold cord. Lay hold of it with the hand of faith, and be assured that it will draw thy soul to God and to heaven.

The first is the cord ofSecret Prayer. Without this the others have no strength. Secret prayer is commonly considered a duty which must be performed every morning and evening, in order to keep a conscience void of offence. But do not, my dear brother, entertain an opinion so defective. Consider secret prayer as one of the three great works of thy life. Arrange thy affairs, if possible, so that thou canst leisurely devote two or three hours every day, not merely to devotional exercises, but to the very act of secret prayer and communion with God. Endeavor, seven times a day, to withdraw from business and company, and lift up thy soul to God in private retirement. Begin the day by rising after midnight, and devoting some time, amid the silence and darkness of the night, to this sacred work. Let the hour of opening dawn find thee at the same work; let the hours of nine, twelve, three, six, and nine at night witness the same. Be resolute in this course. Make all practicable sacrifices to maintain it. Consider that thy time is short, and that business and company must not be allowed to rob thee of thy God. At least, remember the morning, noon, and night seasons, and the season after midnight, if not detrimental to thy health.

Dost thou ask how to pray? There is One who is able and willing to teach thee. Whenever thou intendest to pray, draw towards Calvary; kneel at the foot of the mount; lift up thine eyes, tremblingly and in tears, to thine incarnate God and Saviour dying on the cross; confess that thou art the guilty cause; implore his forgiveness; and, believe me, my dear brother, that the Holy Spirit will quickly come and teach thee how to pray.

The second is the cord ofSelf-denial—rough, indeed, to the hand of sense, and so abused in the Roman Catholic church that Protestants have become afraid of it, and thrown it away. But lay hold, my brother, with the hand of faith. It is one of the three; and without it the other two, although they may do some service, will not have firmness and consistency.

It is an acknowledged principle, that every faculty of the body and mind is strengthened and improved by use, weakened and impaired by disuse. It is needless to produce proofs or illustrations; they are to be met with in every day’s experience. Self-love, or the desire of self-gratification in the enjoyment of the riches, the honors, and the pleasures of this world, is the ruling principle of fallen man. In the new-born soul this principle, though wounded to death, still lives. And the more it is indulged, the stronger it becomes. But

“The love of God flows just as muchAs that of ebbing self subsides;Our hearts, their scantiness is such,Can not sustain two rival tides.Both can not govern in one soul;Then let self-love be dispossessed;The love of God deserves the whole,Nor will she dwell with such a guest.”

“The love of God flows just as much

As that of ebbing self subsides;

Our hearts, their scantiness is such,

Can not sustain two rival tides.

Both can not govern in one soul;

Then let self-love be dispossessed;

The love of God deserves the whole,

Nor will she dwell with such a guest.”

And the way to dispossess self-love is to cease indulging it; to regard and treat self as an enemy, a vicious animal, for instance, whose propensities are to be thwarted, whose indulgences are to be curtailed, as far as can be done consistently with his utmost serviceableness; or, in the language of Scripture, to deny self and take up the cross daily; to keep under the body, and bring it into subjection; to mortify the members which are upon the earth; to cease from loving the world and the things of the world.

Alas for those whose days are spent in pampering their bodies, under the idea of preserving their life and health; who toil to lay up treasures upon earth, under the idea of providing for their children; who conform to the fashions of the world, under the idea of avoiding pernicious singularity; who use every means to maintain their character, and extend their reputation, under the idea of gaining more influence, and thereby capacity for serving the cause! How can such enter the kingdom of heaven? “Strait is the gate, and narrow is the way, that leadeth unto life; and few there be that find it.” Wouldst thou, my brother, belong to the happy few? Wouldst thou subdue that inordinate self-love which has hitherto shut out the love of God from thy heart, and impeded thy progress in the heavenly way? Adopt a course of daily, habitual self-denial. Cease gratifying thy appetite; be content with the plainest diet; reject what most pampers the palate; fast often; keep thy body under. Cease adorning thy person; dress in coarse and poor apparel; discard all finery; cut off the supplies of vanity and pride. Occupy a poor habitation; suffer inconveniences, yea, prefer them ever to slothful ease and carnal indulgence. Allow no amusements; turn away thine eyes from the pleasant sights, and thine ears from the pleasant sounds, of this vain world. Engage in no conversation, read no book, that interrupts thy communion with God; nor indeed any that has not a devotional tendency, unless it be necessary in thy calling. Get rid of the encumbrance of worldly property; sell what thou hast, and give to the poor, especially those who are in spiritual poverty. As to character, that last idol and most deadly tyrant of poor fallen man, follow the advice of that eminent saint, Archbishop Leighton: “Choose always, to the best of thy skill, what is most to God’s honor, and most like unto Christ and his example, and most profitable to thy neighbor, and most against thy ownproper will, and least serviceable to thy own praise and exaltation.” And again: “Not only be content, but desirous, to be unknown, or, being known, to be contemned and despised of all men, yet without thy faults or deservings, as much as thou canst.”[75]Finally, renounce all terms with this world, which lieth in the arms of the wicked one; renounce all thy worldly projects and pursuits, except what is absolutely necessary for thine own sustenance and that of those dependent on thee; avoid, as much as possible, the contaminating touch of worldly things; and by shutting the avenues of thy soul against the solicitations of the lust of the flesh, the lust of the eyes, and the pride of life, endeavor to weaken that deadly and tremendous influence which the world has gained over thee, and of which thou art scarcely suspicious.[76]And when thou hast done all thou canst, remember that on account of the hesitation with which thou didst admit the light; the reluctance with which thou didst enter on thy duty; the carnal reasonings which at every step thou hast indulged; the readiness which thou hast sometimes felt to give up the effort; and the unfaithfulness which has marred, the sin which has polluted thy best performances—thou deservest nothing but hell.

Art thou ready, on reading these pages, to say in despair, Alas for me! bound by a thousand chains, and loaded with a thousand burdens, how can I ever live a holy life of self-denial? Remember that there is One who is able and willing to help thee. It is commonly, if not always, the case with young converts, that the Holy Spirit draws them towards the path of self-denial. We can all, perhaps, remember the time when we had such a sense of our unworthiness that we were desirous of denying ourselves of every indulgence; when we had such a sense of the danger of temptation, and the dreadful power of sin, that we were willing to renounce all things in order to live a holy life. But in the Protestant church we were frightened by the phantoms of Romish austerities, self-inflicted mortifications, overmuch righteousness, religious enthusiasm, etc.; we shut our eyes to the dawning light, turned away our ears from the heavenly call, the Spirit ceased to strive, and we have been swept away with the tide.

Return, O mistaken soul, to thy first love. God is still waiting to be gracious. Dost thou not feel a latent impulse, as thou readest these lines? a secret conviction that this is the truth? an incipient desire to comply? Yield thyself to the heavenly influence. Make an immediate beginning. Wait not till thou seest the whole path clearly illumined; expect not meridian brightness, while thy sun is yet struggling with the dark, malignant vapors which rest on thy earthly horizon, the confines of a still darker world. The path of self-denial is, to carnal eyes, a veiled path, a mystery of the divine kingdom. While thou hesitatest at the first sacrifice required, expect no further admonition, no further light. But if thou wilt do what thy hands find to do this hour, if thou wilt, in childlike simplicity and humble obedience, take the first step, thou shalt see the second, which now thou seest not; and as thou advancest, thou shalt find the path of self-denial open most wonderfully and delightfully before thee; thou shalt find it sweet to follow thy dear Lord and Saviour, bearing the cross, and shalt soon be enabled to say,—

“Sweet is the cross, above all sweets,To souls enamored with thy smiles.”

“Sweet is the cross, above all sweets,

To souls enamored with thy smiles.”

The third is the cord ofDoing good. This imparts beauty and utility to the rest. It is written of the Lord Jesus thathe went about doing good. Art thou his disciple? Imitate his example, and go about doing good.Do good.Let this be thy motto. Do good—all the good in thy power—of every sort—and to every person. Regard every human being as thine own brother; look with eyes of love on every one thou meetest, and hope that he will be thy loving and beloved companion in the bright world above. Rejoice in every opportunity of doing him any good, either of a temporal or spiritual kind. Comfort him in trouble; relieve his wants; instruct his ignorance; enlighten his darkness; warn him of his danger; show him the way of salvation; persuade and constrain him to become thy fellow-traveller in that blessed way. Follow him with all offices of kindness and love, even as thou wouldst be pleased to have another do to thee. Bear with all his infirmities. Be not weary in well doing. Remember that thy Saviour bore long with thee, and is still bearing with thee, beyond all conception, and covering thy pollution with the robe stained with his own blood, that the wrath of God may not strike thee. And when he thus forgives thine immense debt, canst thou not bear with thy fellow-debtor?

Do good to the Lord thy Saviour. Is he far beyond thy reach? True, he reigns on high; but still he lives in all his members. “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” As thou hast, therefore, opportunity, do good unto all men,especially unto them who are of the household of faith. As a true follower of Christ, seek not thine own profit, but the profit of many, that they may be saved. Since Christ has suffered, that whosoever believeth on him should not perish, but have eternal life, extend thy good wishes to earth’s remotest bounds; and wherever a human being exists, let thy prayers and thine efforts combine to bring down eternal blessings on his beloved soul. But let the members of the household of faith, whatever be their language, country, or religious denomination, share in thy warmest love. Regard each one as a part of thine own dear Saviour; and be as happy to wash his feet as if they were the feet of thy Lord himself. Remember that, notwithstanding present imperfections, ye are hastening to be united to one another, and to God, in a manner most ineffable, even as God is in Christ, and Christ in God; that the bosom of infinite love is even now opening to receive you all, and that ye will all bathe together, for endless ages, in “that sea of life and love unknown, without a bottom or a shore.”

By practising self-denial, thou weakenest the debasing principle of inordinate self-love; and by doing good, thou cherishest and strengthenest the heavenly principle of holy benevolence. Let these exercises, then, quickened and sanctified by secret prayer, be the regular work of each day of thy life.

Thus I present thee, my brother, with the threefold cord—the three grand means of growing in grace—of gaining the victory over the world, the flesh, and the devil—of drawing the soul from earth to heaven. Means, I say; for I speak not now of faith, the living operative principle within—the hand, with which thou must lay hold of the threefold cord. Wilt thou accept my present? Art thou inclined to lay hold? Cherish the Heaven-born inclination. It is worth more to thee than all the treasures of the earth. Go into thy place of prayer, stretch out the hand of faith, and implore the Holy Spirit, who is even now hovering over thee, to strengthen thee to lay hold for life. Dost thou hesitate? O my brother, do not, I beseech thee. O, do not grieve the Holy Spirit. Disappoint not the fond hopes of thy longing Saviour. Renounce the world, renounce thyself, and flee into his loving arms, which are open to receive and embrace thee. Angels will rejoice over thy second conversion, as they did over thy first. Thou wilt soon find such sweetness as thou hast never yet conceived. Thou wilt begin to live in a new world, to breathe a new atmosphere, and to behold the light of heaven shining around thee; and thou wilt begin to love the Lord thy God in a new manner, when he is “pacified towards thee, for all that thou hast done.”

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