CHAPTER XII.

His principal design in visiting Persia being thus accomplished, and

the journey not having contributed to his health, Mr. Martyn, as soon

as he had recovered from the attack of fever, determined to return to

England. Shortly before leaving Tebriz, he wrote thus in a letter:

“It has pleased God to restore me to life and health again: not

that I have yet recovered my former strength, but I consider myself

sufficiently restored to prosecute my journey. My daily prayer is,

that my late chastisement may have its intended effect, and make

me, all the rest of my days, more humble and less self-confident.

Self-confidence has often let me down fearful lengths; and would,

without God’s gracious interference, prove my endless perdition. I

seem to be made to feel this evil of my heart, more than any other,

at this time. In prayer, or when I write or converse on the subject,

Christ appears to me my life and strength; but at other times, I am

thoughtless and bold, as if I had all life and strength in myself.

Such neglects on our part are a diminution of our joys.—I mentioned

my conversing sometimes on divine subjects. In these I am sometimes

led on by the Soofie Persians, and tell them all I know of the

very recesses of the sanctuary. But to give an account of all my

discussions with these mystic philosophers, must be reserved to the

time of our meeting.—Do I dream! that I venture to think and write of

such an event as that? Is it possible that we shall ever meet again

below? Though it is possible, I dare not indulge such a pleasing hope.

“In three days I intend setting my horse’s head towards

Constantinople, distant about one thousand three hundred miles.

Nothing, I think, will occasion any further detention here, if I

can procure servants who know both Persian and Turkish. Ignorant as

I am of Turkish, should I be taken ill on the road, my case would

be pitiable indeed. The ambassador and his suite are still here;

his and Lady Ousely’s attentions to me during my illness have been

unremitted. The prince Abbas Mirza, the wisest of the king’s sons,

and heir to the throne, was here some time after my arrival. I much

wished to present a copy of the Persian New Testament to him, but

I could not rise from my bed. The book, however, will be given him

by the ambassador. Public curiosity about the gospel, now, for the

first time in the memory of the modern Persians, introduced into the

country, is a good deal excited here and at Shiraz, and in other

places; so that, upon the whole, I am thankful for having been led

hither, and detained; though my residence in this country has been

attended with many unpleasant circumstances. The way of the kings

of the east is _preparing_: thus much may be said with safety, but

little more. The Persians will also probably take the lead in the

march to Sion.”

On the second of September he left Tebriz, on horseback, with two

Armenian servants, one of whom spoke Turkish, and a little Persian.

His diary will best exhibit the hardships of the journey, and the

pious feelings with which he endured them.

“_Sept. 4th._—At sun-rise mounted my horse, and proceeded north-west,

through a pass in the mountains, towards Murun. By the way, I sat

down by the brook, and there ate my bread and raisins, and drank

of the crystal stream; but either the coldness of this unusual

breakfast, or the riding after it, did not at all agree with me. The

heat oppressed me much, and the road seemed intolerably tedious;

at last we got out from among the mountains, and saw the village of

Murun, in a fine valley on the right. It was about eleven o’clock

when we reached it. As the Mihmander could not immediately find a

place to put me in, we had a complete view of this village. They

stared at my European dress, but no disrespect was shown. I was

deposited, at last, with —— Khan, who was seated in a place with

three walls. Not at all disposed to pass the day in company, as

well as exposed, I asked for another room; on which I was shown to

the stable, where there was a little place partitioned off, but so

as to admit a view of the horses. The smell of the stable, though

not in general disagreeable to me, was so strong, that I was quite

unwell, and strangely dispirited and melancholy. Immediately after

dinner I fell fast asleep, and slept four hours; after which I rose

and ordered them to prepare for the next journey. The horses being

changed here, it was some time before they were brought, but by

exerting myself, we moved off by midnight. It was a most mild and

delightful night, and the pure air, after the smell of the stable,

was quite reviving. For once, also, I travelled all the way without

being sleepy; and beguiled the hours of the night by thinking of the

14th Psalm, especially the connection of the last three verses with

the preceding.

“_Sept. 5th._—In five hours we were just on the hills which face the

pass out of the valley of Murun, and in four hours and a half more,

emerged from between the two ridges of mountains, into the valley of

Gurjur. This long march was far from being a fatiguing one. The air,

the road, and my spirits were good. Here I was well accommodated,

but had to mourn over my impatient temper towards my servants; there

is nothing that disturbs my peace so much. How much more noble and

godlike to bear with calmness, and observe with pity, rather than

anger, the failings and offences of others. O that I may, through

grace, be enabled to recollect myself in the time of temptation! O

that the Spirit of God may check my folly, and, at such times, bring

the lowly Saviour to my view.

“_Sept. 6th._—Soon after twelve we started with fresh horses, and

came to the Arar, or Araxes, distant eight miles, and about as broad

as the Isis, with a current as strong as that of the Ganges. The

ferry-boat being on the other side, I lay down to sleep till it came,

but observing my servants do the same, I was obliged to get up and

exert myself. It dawned, however, before we got over. The boat was a

huge fabric. The ferryman had only a stick to push with: an oar, I

dare say, he had never seen or heard of, and many of my train had

probably never floated before; so alien is a Persian from every thing

that belongs to shipping. We landed safely on the other side in about

two minutes. We were four hours in reaching Nackshan, and for half

an hour more I was led from street to street, till at last I was

lodged in a wash-house belonging to a great man, a corner of which

was cleaned out for me. It was near noon, and my baggage had not

arrived; so that I was obliged to go without my breakfast; which was

hard after a ride for four hours in the sun. The baggage was delayed

so long, that I began to fear; at last, however, it arrived. All

the afternoon I slept, and at sun-set arose, and continued wakeful

till midnight, when I roused my people, and with fresh horses set

out again. We travelled till sun-rise. I scarcely perceived that we

had been moving, a Hebrew word, in the 16th Psalm, having led me

gradually into speculations on the eighth conjugation of the Arabic

verb. I am glad my philological curiosity is revived, as my mind will

be less liable to idleness.

“_Sept. 7th._—Arrived at Khoock, a poor village distant twenty-two

miles from Nackshan, nearly west. I should have mentioned, that on

descending into the plain of Nackshan, my attention was arrested by

the appearance of a hoary mountain, opposite to us at the other end,

rising so high above the rest, that they sunk into insignificance.

It was truly sublime, and the interest it excited was not lessened,

when, on inquiring its name, I was told it was Agri, or Ararat.

Thus I saw two remarkable objects in one day, the Araxes, and

Ararat. At four in the afternoon we set out for Shurror. The evening

was pleasant; the ground over which we passed was full of rich

cultivation and verdure, watered by many a stream, and containing

forty villages, most of them with the usual appendage of gardens. To

add to the scene, the great Ararat was on our left. On the peak of

that hill the whole church was once contained; it has now spread far

and wide, even to the ends of the earth; but the ancient vicinity of

it knows it no more. I fancied many a spot where Noah perhaps offered

his sacrifices; and the promise of God, ‘that seed-time and harvest

should not cease,’ appeared to me to be more exactly fulfilled in

the agreeable plain in which it was spoken, than elsewhere; as I had

not seen such fertility in any part of the Shah’s dominions. Here

the blessed saint landed in a new world; so may I, safe in Christ,

outride the storm of life, and land at last on one of the everlasting

hills!

“Night coming on, we lost our way, and got intercepted by some deep

ravines, into one of which the horse that carried my trunks sunk so

deep, that the water got into one of them, wetted the linen, and

spoiled some books. We went to another village, where after a long

delay, two aged men with silver beards opened their house to us.

Though it was near midnight, I had a fire lighted to dry my books,

took some coffee, and sunk into deep sleep; from which awaking at the

earliest dawn of

“_Sept. 8th._—I roused the people, and had a delightful ride to

Shurror. Here I was accommodated by the great man with a stable, or

winter room; for they build it in such a strange vicinity, in order

to have it warm in winter. At present, while the weather is still

hot, the smell is at times overpowering. At eleven at night we moved

off, with fresh horses, for Duwala; but though we had guides in

abundance, we were not able to extricate ourselves from the ravines

with which this village is surrounded. Procuring another man from a

village we happened to wander into, we at last made our way, through

grass and mire, to the pass, which led us to a country as dry as the

one we had left was wet. Ararat was now quite near: at the foot of it

is Duwala, twenty-four miles from Nackshan, where we arrived at seven

in the morning of

“_Sept. 9th._—As I had been thinking all night of a Hebrew letter,

I perceived little of the tediousness of the way. I tried also some

difficulties in the 16th Psalm, without being able to master them.

All day on the 15th and 16th Psalms, and gained some light into the

difficulties. The villagers not bringing the horses in time, we

were not able to go on at night; but I was not much concerned, as I

thereby gained some rest.

“_Sept. 10th._—All day at the village, writing down notes on the 15th

and 16th Psalms. Moved at midnight and arrived early in the morning

at Erivan.

“_Sept. 11th._—I alighted at Hosyn Khan, the governor’s palace, as

it may be called, for he seems to live in a style equal to that of

a prince. After sleeping two hours, I was summoned to his presence.

He at first took no notice of me, but continued reading his Koran.

After a compliment or two he resumed his devotions. The next ceremony

was to exchange a rich shawl dress for a still richer pelisse, on

pretence of its being cold. The next display was to call for his

physician, who, after respectfully feeling his pulse, stood on

one side: this was to show that he had a domestic physician. His

servants were most richly clad. My letter from the ambassador, which

till now had lain neglected on the ground, was opened and read by

a moonshee. He heard with great interest what Sir Gore had written

about the translation of the gospels. After this he was very kind

and attentive, and sent for Lieutenant M—— of the engineers, who

was stationed, with two serjeants, at this fort. In the afternoon,

the governor sent for me again in private. A fountain, in a basin

of white marble, was playing before him, and in its water grapes

and melons were cooling; two time-pieces were before him, to show

the approach of the time of lawful repast: below the window, at a

great depth, ran a broad and rapid stream, over rocks and stones,

under a bridge of two arches, producing an agreeable murmur: on the

other side of the river were gardens, and a rich plain; and directly

in front, Ararat. He was now entirely free from ceremony, but too

much fatigued to converse. I tried to begin a religious discussion,

by observing that ‘he was in one paradise now, and was in quest of

another hereafter,’ but this remark produced no effect.”

The next day he went to Ech-Miazin, where there are three churches

of Greek Christians, and a monastery. The worship and creed of the

Greek church resemble, in some respects, those of the Roman Catholic,

but it does not acknowledge the Pope. Mr. Martyn was very kindly

entertained here, until the 17th, when he again set out with servants

and a guard, as the woods in Turkey, on which they would soon enter,

were much beset with robbers. The route lay through a deserted

mountainous region, with an occasional village, where the missionary

was an object of great curiosity. He seems to have enjoyed the wild

scenery, as much as a person travelling with a company of ignorant

and noisy companions could. “The clear streams in the valley, the

lofty trees crowning the summit of the hills, the smooth paths

winding away and losing themselves in the dark woods, and, above all,

the solitude that reigned throughout, composed a scene which tended

to harmonize and solemnize the mind. What displays of taste and

magnificence are found occasionally on this ruined earth! Nothing was

wanting but the absence of the Turks.”

At a village, on the 29th, he was attacked with fever and ague. He

suffered the next day from sickness and depression of spirits, but

his soul rested, as he said, “on Him who is as an anchor of the soul,

sure and steadfast, which, though not seen, keeps me fast.”

On the 1st of October, “Marched over a mountainous tract: we were

out from seven in the morning till eight at night. After sitting a

little by the fire, I was near fainting from sickness. My depression

of spirits led me to the throne of grace, as a sinful, abject worm.

When I thought of myself and my transgressions, I could find no text

so cheering as, ‘My ways are not as your ways.’ From the men who

accompanied Sir William Ousely to Constantinople, I learned that the

plague was raging at Constantinople, and thousands dying every day.

One of the Persians had died of it. They added, that the inhabitants

of Tocat were flying from their town from the same cause. Thus I am

passing inevitably into imminent danger. O Lord, thy will be done!

Living or dying, remember me!”

The principal guard and leader of the party was a Tartar, named

Hassan Aga. His treatment of Mr. Martyn from this time, was inhuman,

and the journal of the next five days gives a deeply affecting

narrative of the sufferings to which the savage conduct of his guide

exposed him.

“_Oct. 2d._—Some hours before day, I sent to tell the Tartar I was

ready, but Hassan Aga was for once riveted to his bed. However,

at eight, having got strong horses, he set off at a great rate,

and over the level ground he made us gallop as fast as the horses

would go, to Chiflick, where we arrived at sun-set. I was lodged,

at my request, in the stables of the post-house, not liking the

scrutinizing impudence of the fellows who frequent the coffee room.

As soon as it began to grow a little cold, the ague came on, and then

the fever: after which I had a sleep, which let me know too plainly

the disorder of my frame. In the night, Hassan sent to summon me

away, but I was quite unable to move. Finding me still in bed at the

dawn, he began to storm furiously at my detaining him so long; but

I quietly let him spend his ire, ate my breakfast composedly, and

set out at eight. He seemed determined to make up for the delay,

for we flew over hill and dale to Sherean, where he changed horses.

From thence we travelled all the rest of the day and all night; it

rained most of the time. Soon after sun-set the ague came on again,

which, in my wet state, was very trying; I hardly knew how to keep my

life in me. About that time there was a village at hand; but Hassan

had no mercy. At one in the morning we found two men under a wain,

with a good fire; they could not keep the rain out, but their fire

was acceptable. I dried my lower extremities, allayed the fever by

drinking a good deal of water, and went on. We had little rain, but

the night was pitchy dark, so that I could not see the road under

my horse’s feet. However, God being mercifully pleased to alleviate

my bodily suffering, I went on contentedly to the next stage, where

we arrived at break of day. After sleeping three or four hours, I

was visited by an Armenian merchant, for whom I had a letter. Hassan

was in great fear of being arrested here; the governor of the city

had vowed to make an example of him for riding to death a horse

belonging to a man of this place. He begged that I would shelter him

in case of danger; his being claimed by an Englishman, he said, would

be a sufficient security. I found, however, that I had no occasion

to interfere. He hurried me away from this place without delay, and

galloped furiously towards a village, which, he said, was four hours

distant; which was all I could undertake in my present weak state;

but village after village did he pass, till night coming on, and no

signs of another, I suspected that he was carrying me on to the next

stage; so I got off my horse, and sat upon the ground, and told him,

‘I neither could nor would go any further.’ He stormed, but I was

immovable; till, a light appearing at a distance, I mounted my horse

and made towards it, leaving him to follow or not, as he pleased. He

brought in the party, but would not exert himself to get a place for

me. They brought me to an open verandah, but Sergius[14] told them I

wanted a place in which to be alone. This seemed very offensive to

them: ‘And why must he be alone?’ they asked; ascribing this desire

of mine to pride, I suppose. Tempted, at last, by money, they brought

me to a stable-room, and Hassan and a number of others planted

themselves there with me. My fever here increased to a violent

degree; the heat in my eyes and forehead was so great, that the fire

almost made me frantic. I entreated that it might be put out, or that

I might be carried out of doors. Neither was attended to: my servant,

who, from my sitting in that strange way on the ground, believed me

delirious, was deaf to all I said. At last I pushed my head in among

the luggage, and lodged it on the damp ground, and slept.

“_Oct. 5th._—Preserving mercy made me see the light of another

morning. The sleep had refreshed me, but I was feeble and shaken; yet

the merciless Hassan hurried me off. The stopping place, however,

not being distant, I reached it without much difficulty. I expected

to have found it another strong fort at the end of the pass; but it

is a poor little village within the jaws of the mountains. I was

pretty well lodged, and felt tolerably well till a little after

sunset, when the ague came on with a violence I had never before

experienced; I felt as if in a palsy: my teeth chattering, and my

whole frame violently shaken. Aga Hosyn and another Persian, on their

way here from Constantinople, going to Abbas Mirza, whom I had just

before been visiting, came hastily to render me assistance if they

could. These Persians appear quite brotherly after the Turks. While

they pitied me, Hassan sat in perfect indifference, ruminating on

the further delay this was likely to occasion. The cold fit, after

continuing two or three hours, was followed by a fever, which lasted

the whole night, and prevented sleep.

“_Oct. 6th._—No horses being to be had, I had an unexpected repose. I

sat in the orchard, and thought, with sweet comfort and peace, of my

God; in solitude, my company, my friend and comforter. Oh! when shall

time give place to eternity! When shall appear that new heaven and

new earth wherein dwelleth righteousness! There, there shall in no

wise enter in any thing that defileth: none of that wickedness which

has made men worse than wild beasts,—none of those corruptions which

add still more to the miseries of mortality, shall be seen or heard

of any more.”

These were the last words that Martyn wrote! Nothing more is known

of his fate than that he reached the town of Tocat, in Turkey,

nearly six hundred miles from Tebriz, and about three hundred from

Constantinople, and that he died there on the 16th of October, being

in the thirty-second year of his life. The plague was raging when he

arrived, and his sickness and fatigue made him very liable to the

disease; and his weakness was such, that he could not long sustain

it. No particulars of his sickness and death have ever been learned.

Two American missionaries, who passed through Tocat in the year

1830, found his grave in an Armenian burying-place, covered with a

tombstone, which had been erected by an English traveller, the year

after his interment. The only information they could obtain was,

that Mr. Martyn arrived there sick, that some Armenians gave him

medicine, and that he died in four or five days. As hundreds were

dying daily of the plague, it was thought probable that he was not

admitted into any private house, and that he died at the post-house.

On the tombstone is a Latin inscription, of which the following is a

translation:

IN MEMORY OF THE

REV. HENRY[15] MARTYN, OF ENGLAND,

A MINISTER OF THE GOSPEL, AND A MISSIONARY;

A PIOUS, LEARNED, AND FAITHFUL SERVANT OF

THE LORD,

WHO CALLED HIM TO A STATE OF FELICITY,

WHILST AT TOCAT, ON HIS RETURN TO HIS

NATIVE COUNTRY, A. D. 1812.

C. J. R. INSCRIBED THIS STONE TO HIS MEMORY,

A. D. 1813.

There he died, alone, in a land of strangers, with not a Christian

to attend him. But there can be no doubt that, if his reason was

preserved, he was happy in that illness, that his faith in Christ

enabled him to bear his sufferings, and to expect with joy a speedy

admittance to the presence of his God and Saviour.—To an unpardoned

person it is incredible that a Christian can have so strong an

assurance that his sins have been forgiven for Christ’s sake, and

that God has thus become reconciled to him, as that he can be happy

in the prospect of dying. But it is certain that this is often the

case, and that Christians, even whilst suffering the most terrible

pain in their bodies, have felt a peace and joy in the belief that

they were near heaven, greater than all the comforts of life have

ever bestowed on them or on others. Wherever the believer lives or

dies, Christ is with him. God is his Father, and he has nothing to

fear. It seems to us distressing, that Martyn should die so far

away from his home, and his friends, in a nation of idolaters; but

it is probable these things did not affect him, and that the dying

missionary at Tocat was happier than he would have been in health and

peace, among his friends in England. In his lonely journeys he had

often been able to quote the lines,

“In desert tracts, with Thee, my God,

How happy could I be.”

And he doubtless found Him still nearer in his dying hour, when flesh

and strength failed him; for the Saviour adapts his consolations

to the circumstances of his people, and in proportion to their

necessities, he imparts more of the gifts of his Holy Spirit, and

they are enabled to say, “Though I walk through the valley of the

shadow of death, I will fear no evil: for Thou art with me; thy rod

and thy staff comfort me.”

When Mr. Martyn left England for India, it was his expectation and

desire to be employed principally in preaching to the natives. It is

evident that this was not the design of Providence, but that he was

sent to translate the scriptures into the languages of Asia, that

the gospel might thus be put into the hands of millions of persons

who were wholly ignorant of the existence of a divine revelation.

Mr. Martyn in this way did more for the evangelizing of all those

nations who speak the Hindoostanee, Arabic, and Persian, during the

six years that he was in India, than he could have accomplished by

preaching to them all his life. As he himself observed of the Arabic

alone, “we will begin to preach to Arabia, Syria, Persia, Tartary

part of India and China, half of Africa, all the sea coast of the

Mediterranean, and Turkey, and one tongue shall suffice for them

all.” The Hindoostanee and Persian are understood by a large portion

of the rest of India, who do not speak Arabic.

He has given them the Bible, and we cannot calculate the amount of

good which will attend its circulation. Without it all the labours

of missionaries would be in vain; but with it, they are sure of the

success which God has promised to attend his own word. Besides the

importance of his services in this great means of preparing the

way of the Lord, his ministry was blessed to the conversion, as

there is every reason to believe, of several of the natives. One of

these was the fruit of his labours in Cawnpore, and was baptized at

Calcutta, in the fortieth year of his age, by the name of Abdool

Messeeh—“servant of Christ.” He was employed eight years by the

Church Missionary Society, to instruct the young in the principles of

the Christian religion, and was ordained as a Lutheran minister in

1820, and as an Episcopal minister by Bishop Heber, in 1825. He died

in 1827. Through his instrumentality more than forty adult Hindoos

were brought to embrace Christianity.[16]

Another instance of the success of his ministry, is furnished by a

writer in a foreign journal, who states that, on a visit to Shiraz

several years since, he met a Persian named Rahem, who gave him the

following account.

“There came to this city an Englishman, who taught the religion of

Christ, with a boldness hitherto unparalleled in Persia, in the

midst of much scorn and ill treatment from our moollahs, as well

as the rabble. He was a beardless youth, and evidently enfeebled by

disease. He dwelt among us for more than a year. I was then a decided

enemy to infidels, as the Christians are termed by the followers

of Mohammed, and I visited this teacher of the despised sect,

with the declared object of treating him with scorn, and exposing

his doctrines to contempt. Although I persevered for some time in

this behaviour towards him, I found that every interview not only

increased my respect for the individual, but diminished my confidence

in the faith in which I was educated. His extreme forbearance towards

the violence of his opponents, the calm and yet convincing manner

in which he exposed the fallacies and sophistries by which he was

assailed, (for he spoke Persian excellently,) gradually inclined

me to listen to his arguments, to inquire dispassionately into the

subject of them, and, finally, to read a tract which he had written,

in reply to a defence of Islam by our chief moollahs. Need I detain

you longer? The result of my examination was a conviction that the

young disputant was right. Shame, or rather fear, withheld me from

avowing this opinion; I even avoided the society of the Christian

teacher, though he remained in the city so long. Just before he

quitted Shiraz, I could not refrain from paying him a farewell visit.

Our conversation,—the memory of it will never fade from the tablet

of my mind,—sealed my conversion. He gave me a book—it has ever been

my constant companion—the study of it has formed my most delightful

occupation—its contents have often consoled me.”

“Upon this,” continues the writer, “he put into my hands a copy

of the New Testament, in Persian; on one of the blank leaves

it was written,—_There is joy in heaven over one sinner that

repenteth_.—HENRY MARTYN.”

In considering the life of Mr. Martyn as an example to ourselves,

we should view his devotedness to the service of God. In this he

stopped at no sacrifices, but gave up his home, his prospects, his

health, that he might labour to promote the glory of God, by bringing

the heathen to acknowledge him, and to receive the gospel of his

blessed Son. This he did willingly and cheerfully, because he loved

the service; and because, as he once said to a Persian, he “could

not endure existence, if Jesus was not glorified.” Another motive

was a desire to bring men to salvation—to persuade them to come to

the Saviour, and learn the way of eternal life. In all this, he was

but discharging his duty as a disciple of Christ; and especially as

a minister of the gospel, obeying the divine command, “Go into all

the world, and preach the gospel to every creature.” Now, every

Christian will be anxious to be actively employed in the service

of his Redeemer. He will not be satisfied with the belief that he

is saved, and continue to live, without making any effort and any

self-denials, to promote the cause of Christianity. Indeed, such a

feeling is a strong evidence that he has never been the subject of

grace, that he has never felt the love of God in Christ, and seen

from the scriptures that he is required to be active in his Saviour’s

cause. The Holy Spirit has declared, that as a tree is known by its

fruits, whether it be a good one or not, so a true Christian is known

by the service he renders to God: and that an unprofitable servant,—a

professed disciple who does not improve the opportunities which he

has of doing good,—will be rejected at the judgment day. The entire

devotion of ourselves, and all we have, to our Divine Master, is

required of every living being, as much as it was of Henry Martyn:

and although every one is not called to be a missionary, yet every

one may find some field for active, zealous service.

Reader,—whether converted or unconverted,—have you ever thought that

you were _bound_ to serve God thus? have you ever believed that God

has been all your life _claiming_ your service, as your creator,

your preserver, your eternal Father? If you are not inclined to

love and serve him, “with all your heart, with all your soul, and

with all your mind,” ask yourself this moment why it is so, and

what excuse you will have to offer for your neglect, when it shall

be charged upon you at the day of judgment. The commands of Christ,

as has already been remarked, are as binding on you, as any of the

commandments of the moral law; and if you are not now an active,

sincere disciple, living by faith upon Him, and living to his glory,

the guilt of your natural sinfulness is awfully aggravated.

The zeal and devotion of Mr. Martyn were not beyond his duty. There

is no such thing as a man being more holy, or doing more good than

God requires of him. Had he done tenfold more, he could not have, on

that account, procured the pardon of a single sin. So let not the

Christian think that he deserves credit and praise for any thing he

may do, or that he thus gains a right to heaven. God does, indeed,

condescend to accept our services, and to use us as instruments of

doing good, but it is he who gives us both the inclination and the

ability to serve him; therefore he deserves all the praise. Not

that this excuses us for being idle, and waiting for him to compel

us to be zealous for him. Our duty is to pray, “Lord, what wilt

thou have us to do?” and at the same time to be seeking out ways

of doing good. No person need be idle or useless a moment, who has

faculties, property, or strength, which he can consecrate. Let every

one, then, fix upon something that will absorb his attention, and

resolve, with reliance upon the grace of God, to expend every effort

in accomplishing it; not to be put back by small discouragements, but

to exercise STRONG FAITH IN CHRIST. That is the principle which will

enable us to do every thing. Every Christian may say, and ought to

feel, “I can do all things through Christ, who strengtheneth me.”

Thus let us act from the principles of love and duty, and then we

shall find that God has connected our duty with our happiness, and

that the more we sacrifice for him—the more danger and reproach, and

hardships we may encounter, the greater will be the peace and joy

of our souls. In infinite condescension, God speaks of _rewards_ to

those who serve him. Oh, he would be just, after all our labours,

to cast us from his presence; but he graciously promises to give

his blessing to those who strive to do his will, though they do

it imperfectly. And those who have humbly and zealously applied

themselves to the single purpose of living for God, have found that

he has given them happiness beyond what they had conceived. This

internal bliss is comprehended in the assertion of the apostle Paul,

when he says, “eye hath not seen, nor ear heard, neither have entered

into the heart of man, the things which God hath prepared for those

who love him; _but God hath revealed them unto us by his Spirit_.”

FOOTNOTES:

[14] One of Mr. Martyn’s servants.

[15] On the stone the name is erroneously put _William_.

[16] See a further account of this person in the Appendix.

APPENDIX.

ABDOOL MESSEEH.

The following interesting history of this convert is given in a

Report of the Church Missionary Society:

“He was born at Delhi. His original name was Shekh Salih. His father

is considered a learned man, and gains a livelihood by teaching

children. Shekh Salih was instructed by his father, and made

considerable proficiency both in the Persian and Arabic languages.

“When he was about twenty-one years of age, he came with his father

to Lukhnow, in quest of employment; and after some time, became

moonshee, first to an English merchant, and then to an officer in the

East India Company’s service. At this time Abdool was so zealous a

Mussulman, that he induced a Hindoo servant of the above officer to

become a Mohammedan. The master finding some fault with him for his

officiousness, he was so offended as to leave his employ, and return

to Lukhnow, with a determination of having no more communication

with the British. After this he engaged in a variety of pursuits,

and visited different parts of the country, being always very

attentive, and endeavouring to render others so, to the Mohammedan

observances.

“At length, after having been about a year in some situation under

the Nabob of Lukhnow, he went into the Mahratta country, and

engaged as a trooper in the service of Ibrahim Ali Khan, one of the

chieftains of the Javudpore Rajah. While under the command of this

chief, Meer Khan, another chieftain, at that time in the service of

the same Rajah, was sent to murder Rao Scivac Sing, the rival of

the Javudpore Rajah. This transaction is well known in India. Meer

Khan swore on the Koran, that he came to mediate a peace between

his employer and the Rao, whom he no sooner decoyed into his tent,

than, having gone out on some pretence, he caused the cords of it to

be cut, and ordered his attendants to stab the visiters involved in

its folds. The ill-fated Rao cut his way through the folds of the

tent with a dagger, and bravely defended himself until overpowered

by numbers; his head was severed from his body, and after being

carried about in triumph, was sent to the Rajah. This Scivac Sing,

Abdool relates, was a young man of very interesting appearance; and

pity for his untimely death, with the horror excited by the sight

of his head, exposed as a spectacle, raised a feeling of disgust at

the perfidy of mankind. Abdool had hitherto been a stranger to such

treachery; and considering, as he says, that he himself was liable to

be made the executioner of equally inhuman measures, he resolved on

quitting the army, and earning his bread in some peaceful way, by any

labour, however degrading. This determination he put in practice; and

returning to Lukhnow, supported himself by preparing green paint.

“At the end of about a year, Abdool went to Cawnpore to visit his

father, at that time engaged as private tutor in the house of a

rich native, who lived in the premises next to those of the Rev.

Henry Martyn. He here heard of Mr. Martyn’s preaching to the poor

natives, who assembled on the lawn before his house on Sundays. He

determined to go, as he expressed it, to see the sport. Mr. Martyn

was explaining the commandments to the people, when Abdool went to

hear; and he was struck with the observations that were made, and

considered them as both reasonable and excellent. He had previously

been perplexed about the contradictions maintained by the different

Mohammedan sects, and this Christian instruction appeared to him

better than any he had as yet received. He told his father what

opinion he had formed, and begged him to get him some employment

at Cawnpore, where he might hear of more of these things. His

father was acquainted with a friend of Sabat, who was then living

with Mr. Martyn; and through this friend, Abdool was engaged, in

May 1810, to copy Persian writings for Sabat. He obtained a lodging

on the premises, without making known his wishes. Here he had

many opportunities of obtaining the information which he desired,

particularly by inquiring of the native Christian children the

subjects of the lessons which they had learned in school: and by this

mode, he was enabled to gain some insight into Divine Truth.

“When Mr. Martyn had finished his translation of the New Testament

into Hindoostanee, the book was given Abdool to bind. This he

considered as a fine opportunity; nor did he let it slip. On reading

the word of God, he discovered his state, and perceived therein a

true description of his own heart. He soon decided in favour of the

Christian religion; but still concealed what was passing within him,

till Mr. Martyn being about to leave Cawnpore on account of his

health, Abdool could no longer refrain from asking his advice with

respect to his future conduct; earnestly desiring at the same time,

to be baptized. It was agreed that he should go down to Calcutta

with Sabat and Mr. Martyn, from whom he received a solemn warning of

the danger of a false profession. During the short period of Mr.

Martyn’s stay at Calcutta, he was not entirely convinced of this

man’s real change of heart: recommending him, therefore, to the

notice of the late Rev. David Brown, he departed without gratifying

Abdool’s wish for baptism. After five month’s further delay, Mr.

Brown, having observed his conduct, and being satisfied with it,

baptized him in the old church, on Whit-Sunday, 1811.

“On this occasion, Mr. Brown wrote to a friend: ‘On Sunday

last, I publicly baptized Shekh Salih. It was a most solemn and

heart-affecting occasion. Private notice was given, that it would

be in the afternoon. Good people of all ranks attended, and in

the evening, I preached on the subject. This has made a very

serious impression at Calcutta. I have had great satisfaction in

the event. The circumstances of his case were remarkable. May we

every Whit-Sunday witness similar wonders of grace! I made full

investigation, and was thoroughly satisfied with the Shekh’s account

of his conversion. His Christian name is Abdool Messeeh,—‘_Servant of

Christ_;’ a particular circumstance leading to the selection of that

name.’

“From this period, he was noticed by some among Mr. Brown’s

congregation, and gained from their instruction a growing

acquaintance with his own fallen state, and the remedy provided for

it through the Saviour.

“From Whit-Sunday 1811, till last July, Abdool continued to reside in

Calcutta. Much opposition he met with from the Mohammedans, who made

him many offers of money, &c., if he would renounce Christianity,

or leave the place. Twice, on frivolous pretences, he was summoned

before the British magistrate, and discharged with costs. Under

these circumstances, his temper has appeared to great advantage, and

invariably, such as one should have wished. To put an end to these

vexations, he was advised to remove to Chinsurah in July; where his

conversation and example produced a good effect on many, especially

on a Roman Catholic Portuguese, and the son of an Armenian priest,

who have both expressed an intention of following him up the country,

that they may enjoy his company, and partake of his labours.”

The Rev. Mr. Corrie accompanied Abdool on a missionary tour in

India; and from the journal which he kept, the following extracts

are made. Whilst this narrative gives evidence of the zeal and piety

of the individual, and thus exemplifies the power of religion, it is

interesting as a specimen of the method which missionaries have to

pursue in Pagan countries, and as proof of the great importance of

having native converts employed in this work.

“_1812, Nov. 20th._—We left the neighbourhood of Calcutta, having two

friends in company. There was a large party of boatmen and servants.”

“_Nov. 29th._—We rested in a lonely place. In the afternoon, Abdool

collected the boatmen and others on the bank, to the number of about

forty, and preached to them. He began and ended with a hymn, after

the manner of the Asiatic religious, in which he was joined by the

Christian children and servants. His discourse was from the latter

end of the first chapter of St. Matthew. He spoke of our sinful

state by nature, adducing many proofs observable in their own life

and conversation, which render a Saviour necessary; enlarged on the

birth of Christ without sin, that he might be a suitable surety for

sinners; the meaning of his name Jesus, Immanuel; bringing forward

proofs of his divine power, and pointing out the salvation which he

bestows. The latter part was very satisfactory indeed, as an evidence

of his acquaintance with the change which passes in the Christian’s

mind. His discourse was intermixed with exhortations to embrace the

religion of the only Saviour. Some, it seems, set light by what they

heard: others approved, and said his book contained more weighty

truths than their Shasters.”

“_Dec. 5th._—Saturday. We arrived in the neighbourhood of a Christian

friend, and our party went from the boats to pass the Sunday at his

house and found, literally, in the wilderness God present in our

little assembly.

“Abdool could not get the boatmen to attend him; and therefore,

taking the Christian children with him, he went to a village at a

little distance, and began to sing his hymn. The whole village, men,

women, and children, soon gathered round him; he explained to them

the ten commandments, and enforced their obligation. They heard with

much attention.”

“_Dec. 29th._—At Dinapore we were gratified with the sight of a

large school of native children, kept by the Baptist missionaries.

They have another school in a neighbouring village. One of the

missionaries told me, that Mr. Martyn’s name is held in great esteem

by the natives here; and that the schools which he had instituted

when here, had rendered the way easier; for the people now send their

children to school without scruple. I remember it was not so when Mr.

Martyn began his schools.”

“_1813, Jan. 3._—Sunday. Our boat staid at Ribbon Gunge. In the

afternoon, Abdool went into the bazar, and preached. At first, the

people showed no attention; but gradually, one and another stood,

till a crowd collected, and more attention seemed excited than at

any place before. After he had finished his discourse, the people

gathered round him, and asked many questions about the names which

he had mentioned. Three came down to his boat with him, and passed a

good deal of the evening in conversation; writing down from his lips

what he told them in brief of Christian truth.”

“_Jan. 7th._—At Baxar. Early in the morning walked with Abdool toward

the European barracks. On drawing near, some of the native wives

of the soldiers recognized me, and several came out and expressed

their gladness to see me, and said they should be happy to have

public worship. These had been of my congregation at Chunar. Abdool

expressed great satisfaction, and observed that this was the first

time he had seen native Christians desire divine service. About ten,

we had public worship with the Europeans, the commanding officer

attending. About twenty native Christians, mostly women, assembled

in another place, with Abdool; after reading prayers, he was led

to discourse long on subjects which occurred at the time, and says

he never felt his heart so drawn out during any exercise as here.

Several, also, of the congregation were affected, even to tears.”

“_Jan. 10th._—Sunday. Rested at Ghazeepore. In the afternoon, Abdool

walked into the native town. Met with the chief land-owner in the

place and neighbourhood; a man of wealth and of great good nature,

and much esteemed among his own people, as a holy man. After some

conversation, he invited Abdool to his house, where about a hundred

people were assembled, before whom much discussion took place about

religion. The above person showed more disposition to attend than any

of them; and begged to have two copies of St. Matthew, and two of

Persian, and that all the translations should be sent him from time

to time.”

“_Jan. 14th._—We reached Benares. On Friday, Abdool went up to

Secrole, to visit a native doctor there, of Portuguese origin. They

had much conversation together, with which the above person expressed

himself greatly delighted. He thankfully accepted a copy of the

morning prayer and litany, promising to begin worship in his family.

Abdool visited other native Christians there, with less satisfaction.

In returning to his boat, he had a long discussion with a crowd of

Mussulmans.

“On Saturday, Abdool went to Chunar; and on Sunday forenoon, held

public worship there. On that, but few attended; but those were

greatly affected; many of them even to loud sobbing and tears. They

earnestly requested that he would preach again the next day, which

he did to a large assembly; and on Tuesday also. They heard with

great attention, and detained him long afterwards with inquiries on

the subject on which he had addressed them. A party came down to

his boat, begging he would read the scriptures to them; and adding,

‘Alas! when master was here,’ (meaning Mr. Corrie, who had been

chaplain at Chunar,) ‘we paid too little attention to his labours.

Would you were to remain among us!’”

“_Jan. 22._—At Mirzapore, a young man came on board, who said he had

followed from Chunar, on purpose to hear more from Abdool, and to beg

a copy of the translation. He is the son of a Zemindar, and appears

serious, and full of inquiries. He said he knew, that in the latter

days, all shall become of one religion; and he supposed the time to

be at hand.”

“_Jan. 23._—In the morning we arrived at Allahabad.

“The concourse of people assembled to celebrate the annual bathing

season, was unusually great. Every one that bathes at the junction

of the Ganges and Jumma, pays to government a rupee; and from a

calculation made two days before the close of the festival, it was

expected that 250,000 rupees would be collected. Those who drown

themselves pay an additional sum to government. One poor wretch had

drowned himself, with the usual ceremonies, before our arrival.

Several more had signified their intention of doing so, at the

eclipse of the sun, on February 1; and many, it was expected, as is

annually the case, would, from the pressure of the crowd, be thrust

beyond their depth, and perish in the waters. The sight of such a

multitude, collected on so deplorable an occasion, could not but

affect a feeling mind. And is not the error of Balaam chargeable on

those, who, possessing the vision of the Almighty, love and receive

the wages of such superstitious iniquity?”

“In going to the house of a merchant, Abdool passed by a mosque,

where they were beginning prayers. He went to the door, but did not

go in, lest they should raise a complaint against him for defiling

their place. The reader began: ‘O God, enlighten our hearts with

the light of faith!’ Abdool said aloud, ‘Amen!’ The reader looked

round with astonishment; and after observing, began again the same

sentence; to which Abdool again repeated aloud, ‘Amen!’ The reader

proceeded, and Abdool was silent the rest of the service. When it was

ended, some of them came round him, and inquired, ‘You said Amen to

the first sentence, but to no other; why was this?’

“_Abd._ ‘Because the first sentence was right, and was the prayer of

holy men of old; but the latter part is an invention of late date.’

“_Query._—‘How do you make that appear?’

“_Abd._—‘You add the name of Aububeckar to that of Mohammed so that,

by your own confession, that is added since Mohammed’s time.’

“Some of them now suspected, and inquired if he were not such an

one. This led to an understanding, and a long dispute, in which he

explained to them many of our customs in worship, and made appeals to

their conscience. One asked, if he were not affected by the contempt

of his former friends, and wondered he could be so hardened as thus

openly to contend for Christianity.

“_Abd._—‘I am, indeed, affected; and my heart by no means approves of

your opposition; and you know, that at Lukhnow, had such things been

said to me, how I should have resisted; but now I am withheld. I am

no longer in my own keeping, but in the power of another.’

“These asked who that might be. He answered, ‘I am restrained, and

enabled to bear your reproach, by the power of the Holy Spirit.’ They

were silent.

“He went last to the old merchant, who has a house at Delhi, where

he formerly resided, and with some of whose children Abdool was

educated. He treated Abdool with more affection than any of the

others: and was much moved by his exhortations to seek salvation from

Christ, at the eleventh hour. He, and two others of the whole crowd

assembled, took a copy of St. Matthew’s Gospel. Many might have been

given away; but where no disposition appeared to read them, it was

thought best not to give them.

“In one company, Abdool had occasion to mention his having been

baptized by Mr. Brown. Some one inquired, ‘Where is Mr. Brown now?’

“_Abd._—‘He is where he has long intended to go. He is no longer in

this world.’ They said, ‘That is very well! May you soon go after

him, and no longer make this ado about your religion!’

“_Abd._—‘I do, indeed, desire to be where Mr. Brown is, and care not

how soon I may be taken: but think not this religion depends on Mr.

Brown, or on me: for if I were taken away, God can raise up one from

among your own selves, to supply my place.’”

“_Feb. 5th._—An event occurred to-day, which Abdool related with

great pleasure. At Monickpore resides an aged man, of venerable

appearance, with a flowing white beard, who is considered a holy

man. He is the proprietor of several villages, and is a man of more

than ordinary good nature. He has many servants, and many disciples,

and keeps open house for travellers. On these accounts he is much

venerated by his neighbours. His place of worship is held very

sacred, and many go thither as on a kind of pilgrimage. On Abdool

looking in at the outer gate of the premises, one who was going in

said, ‘Come in, and pay your devotions.’

“_Abd._—‘What place is this?’

“‘It is a holy place; come in.’

“_Abd._—‘What advantage will arise from my going in?’

“_Stranger._—‘Why, every body goes.’

“_Abd._—‘Though every body should act senselessly, why should I?’

“On this the old man came out, and asked Abdool who he was?

“_Abd._—‘I am one of mankind, a servant of God.’

“The master of the house pressed him to go in; and ordered food to

be brought for him, and for a Christian lad who was with him. On the

food being brought, he himself set it before them, and begged them to

eat.

“_Abd._—‘Excuse me; I may not eat of your dishes: not that I have any

objection to eat with you, or with any one: but I am a Christian; and

should I eat with you, your disciples would say you had lost caste.’

“‘You are, at all events, a good man, for thus explaining to me,

and I am happy to see you. Pray, have the English any books beside

histories and books of amusement?’

“_Abd._—‘Yes, surely; they have the books of Moses, of the Prophets,

and the Gospel. All the ancient books are in their possession.’

“‘Yes! the law, the psalms, the gospel, and the koran. I know there

are four divine books.’

“_Abd._—‘Well! all these are in the hands of the English; though of

these there are many books which you include under the name of the

law;’ mentioning Isaiah and Daniel, and saying that David was the

author of the Psalms.

“‘Well,’ said the old man, ‘I never knew that before; and have the

English any kind of worship among them?’

“_Abd._—‘Certainly they have: but they are taught to shut their

door, and to pray to their Father who seeth in secret. They place

no dependence on outward observances for salvation. Why, if you are

to be judged according to your opinions, by your works, you must

be condemned. You are required to have on clean clothes when you

worship; and that is easily obeyed: but then you are also to exclude

the world from your mind, and to worship with the heart intensely

fixed on God, (repeating a verse of the koran in proof.) Now, do you

thus fulfil the precept?’

“The old man said, ‘Oh no!’

“_Abd._—‘Then are you not an offender?’

“‘Alas! yes.’

“_Abd._—‘Now the Christians are taught to believe in Jesus, as

enduring the shame and pain of death, on the cross, which they

deserve; and that, through faith in his sufferings, they shall be

saved. They do indeed obey God; yet not of themselves, but by his

grace: and their obedience attends their salvation, though not as the

price of it.’

“The old man expressed great thankfulness; said he had never heard

such things before; told his disciples these were true words, and

begged a copy of the Gospel: for which, as Abdool had not taken one

with him, he walked down, attended by his retinue. On parting, he

begged Abdool would give him a sentence to remember. This is a custom

between spiritual guides, when they part after a visit; and the most

absurd expressions are common among them on these occasions. Abdool

said, ‘There is no such custom among Christians; but I can tell you

one sentence, which, if you remember and believe, may be of service

to you; and that is, ‘The blood of Jesus Christ, the Son of God,

cleanseth from all sin!’ He requested Abdool would write to him, from

time to time, on such subjects.

“_Feb. 13th._—Saturday, arrived at Cawnpore. On Sunday, Abdool’s

brother, and his nephew, came from Lukhnow to meet him. They received

him with great affection, and wished to eat with him, and to be

one with him in all things. Abdool wisely would not suffer them,

until they should understand the grounds of his conversion, when

they might choose. They brought word that a great stir had been made

in Lukhnow, on the report of his baptism reaching that place. One

night a crowd collected at his father’s house, and demanded that

he should openly renounce his apostate son, or they should suspect

him also of becoming a Christian. He and the brothers declared they

would not renounce Abdool, who always behaved kindly, and now wrote

to them with great affection. A tumult ensued, which required the

interference of the cutwal, or mayor; and the report was carried to

the Nabob’s sons, if not to the Nabob himself. The great men took

the part of Abdool’s family, and threatened the other party. These

circumstances were partly known; and it had been determined as most

advisable for Abdool, not to go to Lukhnow for the present; but

on being told of his family’s continued good will and favourable

disposition to the gospel, as also that his father, mother, brothers,

and sisters, with their children, had determined on coming to see

him, if he would not go over—the sisters also resolving to risk the

displeasure of their husbands rather than not see him—Abdool thought

he ought to go; and we, commending him to the Lord, sent him, with

his brother and nephew, with one servant to bring us word of his

welfare.

“Abdool is well known here, and his return has excited much talk

about religion. It would occupy too much time to record every part of

the conversation which he held the first day he went to the Bazar. It

would explain exactly what is recorded of St. Paul’s disputing daily

in the market. Acts xvii. 17.

“One circumstance seems worthy to be remembered, as it shows that

the natives are well aware that Christianity requires diligence in

business. A Faqueer by trade, on seeing Abdool, cried out, ‘Ho! you

seller of (your) faith, will you give me any thing?’

“_Abd._—‘If you desire to purchase spiritual blessings, I may,

perhaps, be able to supply you; but, as to worldly things, I have

little to give. What I have, I labour for, and you are able to work

for your provision, as well as I.’

“The Faqueer replied, ‘So I expected; now you are become English, you

would be for setting me to work.—I know their way is, work for your

bread! work for your bread!’

“On the evening of Sunday the 21st, we were agreeably surprised by

the return of Abdool from Lukhnow. He found the ill-will of his

former friends so much excited, that he did not leave his father’s

house, during the day he staid there. In the evening he went to a

friend’s house, and had much discussion on the subject of religion.

He gave ten copies of St. Matthew to different persons who desired

them, and prudently withdrew privately; and praised God, he says,

when he set foot on British territory.

“Two days after his return, his father, two brothers, and two

nephews, came over. Their prejudices appear removed. They joined in

prayer, both in private and in church, and declared their intention

of embracing Christianity. Most of their inquiries were on the

subject of our Lord’s divinity, of which, after having seen the

evidences from the Old and New Testaments, they seemed convinced.

Their parting with Abdool was very affecting. The old man threw his

arms round his son’s neck, and wept plentifully. Abdool was much

moved, and said, ‘I pray, sir, forbear your tears. My Lord hath said,

He that loveth brother, or sister, or father, or mother, more than

me, is not worthy of me.’

“‘Well, well,’ said the old man; ‘but I am returning to calamity; I

know many will try to trouble me; but I will give up these,’ turning

to his two grand-children, ‘to be educated in Christianity; I commit

them to Jesus Christ! God grant that that country (Lukhnow) may soon

come into the possession of the British! Then we might live in

peace.’ Abdool reminded him, that God would deliver him, and that His

peace is alone worth caring for. ‘True,’ said the younger brother,

‘and these lads we commit to Christ! During the rains I also will

come and stay some months with you.’”

“_March 18th, 1813._—Arrived at Agra. Abdool had come on some days

before, and related several conversations with persons on the way,

about religion. Many copies of St. Matthew given away.

“_Sunday, March 21._—About three P.M. six native Christians, beside

the children, &c. attended Hindoostanee worship in the fort, with

whom Abdool read prayers, and expounded Luke v., it being the chapter

in order of reading. In the evening many hundreds of the poor

assembled near the fort, to whom Abdool read and explained briefly

the ten commandments. Many cried out, ‘These are true words; and the

curse of God will be upon us if we obey them not!’

“_March 22._—Set our native school in order, by appointing six of the

head boys to learn English on the new British plan, that some or all

of them might, through the divine blessing, become translators. They

all continue to learn the catechism in the mornings, with Persian

during the day; and attend morning and evening worship, in which

Abdool officiates, by reading a chapter, and making remarks upon it,

using some prayers from the liturgy afterward.

“_Sunday, March 28th._—At three o’clock, the native congregation of

Christians consisted of about forty persons. Abdool explained the

Gospel of St. Luke in order, and read and commented on the fourteenth

chapter. Some of the people staid to inquire who he was, and said

they felt their hearts much affected whilst he was addressing them.

In the evening he went into the town. A great crowd collected to

receive charity. Before he distributed it, he explained the original

state and the fall of man. Many sat quietly; evidently more taken up

with the discourse, than with their own necessities. Daily some of

the Mohammedans come to converse with Abdool.

“_April 3._—This evening he went to visit a very old man, accounted

by the Mohammedans a holy man, and resorted to by many of them.

He had been a scholar of Abdool’s grandfather, and had repeatedly

expressed a desire to see Abdool. Many were collected at the old

man’s house. Some asked, who Abdool was. The old man told them,

mentioning many circumstances respecting the respectability of his

family: among others, that Abdool’s mother’s brother, is president of

the Royal Mohammedan College at Delhi. They then asked Adbool whence

he now came; and on being told that he was a certain Englishman’s

disciple, they inquired what he had learnt. He replied, he had gained

some valuable information in religion. One of them said, ‘What

connexion has religion with the English? Their native country is

a small island, where they can know nothing; and in this country,

what benefit in religion can you reap from them?’ Abdool told him,

that he spoke thus, for want of information. The old man made a sign

for Abdool to desist. Abdool said, ‘If you are afraid I should be

disgraced before this company, pray understand that I go into the

Bazar to speak on these subjects, and am not ashamed of Christianity,

that I should flatter, or deal in ambiguous language.’

“‘Well,’ said the old man, ‘but now leave off, and come among us from

time to time; we shall be happy to see you.’

“The discussion was thus interrupted, and nothing satisfactory could

afterward be introduced; so Abdool rose to go. They again invited him

to frequent their society; he replied, he had not time to spare for

mere visiting; but if they would allow him to read a chapter in the

gospel every time he came, he would wait on them as often as they

pleased. They expressed a wish that this might be the case. Time will

prove their sincerity.”

“_Sunday, April 4th._—In the afternoon, at three, fewer native

Christians attended Hindoostanee worship; but a great many servants

of the gentlemen who live in the fort, came to hear, behaved very

orderly, and heard with much attention the explanation of the parable

of the prodigal son. In the evening Abdool explained the Apostle’s

creed, to multitudes of natives, collected outside the fort, who all

behaved respectfully to him.

“_April 5th._—After morning worship Abdool took the children, and

went into the fort, to be ready for the afternoon. When all the

children were collected, he read to them the story of ‘Henry and his

Bearer.’ They all expressed great delight. When he had finished, the

eldest of his nephews said, ‘Now I must of necessity be baptized.’

“_Sunday, April 11th._—About nine o’clock, while the native Christian

children and servants were at worship, a venerable old man, who says

he is ninety years of age, came from the Tage to Abdool’s. The tears

began to roll down his cheeks, as they proceeded in the service:

toward the end, he repeated ‘Amen’ heartily, after each petition.

When prayers were ended, he went up to Abdool, and embraced him; who

said, ‘Do you know that I am a Christian?’ He answered, ‘Yes: I heard

so yesterday. I have often seen the English at worship, but never

understood their language; but your prayers are most excellent, and

my soul has been greatly refreshed by them.’

“_May 5th._—To-day a Mohammedan physician sent to request that Abdool

would visit him in the evening. He accordingly went, and found him as

an attendant on the Royal Family at Jondpore. He has leave to visit

Agra, owing to sickness in his family, which required change of air.

He had heard of Abdool’s conversion yesterday, and could not believe

he was the person he pretended to be. He offered to bet 2000 rupees,

that a person of the family described, could not change his religion.

He moreover said, if he were such a one, he must know him, for they

were at school together; and he would send for this person, (viz.

Abdool Messeeh,) and prove him to be an impostor. On Abdool’s going

to his house, nothing could exceed the physician’s astonishment, to

find him the very person described, and his own school-fellow. They

had a long and friendly conversation about their former intercourse,

and read several chapters in St. Matthew, and other parts of the

New Testament. On Abdool’s answering his objections, he said, ‘This

is the way I understand you did yesterday, silencing every body by

reference to their own customs: and so I perceive Islam will not

stand.’ He took a copy of St. Matthew, and desired to have the whole

New Testament.

“_Sunday, May, 9th._—In the evening, out of the fort, a greater

number than ever was collected, with evident desire to hear the

Word. They checked one another, in order to preserve silence. One,

impatient at the noise around him, cried aloud, ‘Keep silence, ye

accursed, and let us hear the Word! Ye have six days in the week,

have ye not, to babble and talk?’ The subject was, ‘_This is a

faithful saying_.’ Several were in tears. One man came forward, and

declared he would be a Christian. He was sick, had long been ill, did

not expect to live long, and these words comforted him. He had never

before heard such comfortable words.

“One evening, during the preceding week, Abdool went into the city. A

number of people collected round him, and entered into conversation;

at length, they begged that he would sit down, and read them a

chapter. He did so, and read the eleventh of John. One of them told

him, ‘if you would have us become Christians, you must come among us,

and teach us the gospel. Come and live among us, and we will attend

you daily.’

“_Sunday, June 6th._—The attendance in the fort was as usual; and

in the evening, without the fort, the crowd was beyond all former

example. Even the tops of some of the houses, were covered with

Mohammedans; but those of the crowd who could not hear, by their

pressing and eagerness to get forward, prevented much of what Abdool

said from being heard.

“_June 7th._—The whole day was passed by Abdool in the city; and his

house was like an exchange, from morning till night. More copies of

the scriptures were sought for; and one moonshee began to read St.

Matthew with Abdool. Three children were brought to school, and the

people speak with much admiration of the establishment of a free

school.

“_June 9th._—Numbers of people visited Abdool again to-day, and many

interesting conversations took place. An old Mohammedan, uncle to

one of the principal men in the city, was asked, on going away, what

he thought of Abdool. He answered, ‘What can I say? He says nothing

amiss; and nothing can be objected to the Gospel; what can I say?’

“_June 10th._—To-day the doctrine of Christ witnessed a triumph. For

three weeks past, a faqueer, of the Jogi tribe, has come frequently

to our morning worship, in the school. On Tuesday the chapter to be

read in order was John xvii. The subject of it, and our Lord’s manner

toward his disciples, arrested the attention of the Jogi, and the

tears flowed plentifully down his cheeks. To-day he brought his wife

and child; said he was a convert to Jesus, without reserve; and

began of himself to take off his Faqueer’s dress. He first took the

beads from off his neck; then broke the string to which the charm

given him by his gooroo was suspended; then broke off an iron ring

worn round his waist, and to which an iron rod, about two feet long,

was attached. He then put on some old clothes, which we had by us,

and said, now he wished to be instructed in the Gospel, and to get

employment. A rupee was given to procure food for the family, with

which the wife went and bought a spinning wheel, saying, she would

spin and earn their livelihood. These are wonders in the history of a

Hindoo. The whole family afterward ate their dinner with Abdool, of

their own accord.

“To-day, also, an old woman who has constantly heard Abdool on

Sundays, brought her little all from the house of a Mohammedan, where

she had long lived, and took up her abode among the Christians,

expressing a heart-affecting sense of her value for the Gospel of

Christ.

“A leper too, who has spent years in religious observances, without

finding rest to his mind, and who has been some time in constant

attendance on the means of grace, took up his abode with us, saying,

Jesus would cure the inward leprosy of his soul.

“The old soldier also, and his wife and son, have cast in their lot

with us.

“The school to-day increased to ten, expressly under the idea that it

is a Christian institution.

“_June 12th._—The whole city seems moved with this new thing which is

come unto them; but not a tongue stirs in opposition. As a proof of

this, the Mooftee of the court, whose father is Khazee ol Kazat, or

Native Chief Justice of the Company’s head court in Calcutta, sent to

beg that Abdool would forget the attempt that had been made by his

relatives in Calcutta, to procure his imprisonment, and would visit

him, (the Mooftee,) and be friends with him.

“It would be no easy task to record all the interesting discussions

which have taken place, during these two days, between Abdool and the

principal Mohammedans in the city. One of them observed, that Abdool

was so provided with armour, that none of their weapons (arguments)

could reach him.

“_June 18th._—To-day, Abdool was informed, that the kazee (judge) is

taking pains to prevent the children from coming to school, and the

people from visiting him. Some of the children said to him, on his

forbidding them to go to school to Abdool, ‘Will you then instruct us

gratis, as he does?’

“_June 25th._—Yesterday, as Abdool was reading and explaining Acts

iv. at his house in the city, an extraordinary instance of Divine

power attending the Word, appeared. A youth about fifteen, a Brahmin

of the Gour caste, had come, among others, to see and hear this new

thing. Abdool observed him very attentive; and as he proceeded,

and was explaining verse 12, ‘Neither is there salvation in any

other, for there is none other name given among men, whereby we can

be saved,’ the lad seemed greatly agitated, and breaking off his

Brahmin’s cord, threw it away. All who were present observed what he

did, but no notice was then taken. After the congregation went away,

the lad remained; said he would embrace the Christian religion, and,

in short, of his own accord ate with Abdool, and came home with him

in the evening.”

“_July 6th._—To-day the Rajah Ram Narian passed most of the day

here. He is son of the brother of the well known Cheyt Sing, Rajah

of Benares, who was finally set aside from the rajahship by the

Honourable Company, on the murder of Mr. Cherry, and the present

family placed on the musnud, who are of the female line. On June

9th, this Rajah Ram Narian called upon me, (Rev. Mr. Corrie.) He had

passed the greatest part of a day at Cawnpore, with the late Mr.

Martyn, with whom I was then an inmate. Since then, he has been

visiting about among the Mahratta princes and on arriving here,

and hearing of my being here he came to call upon me. After some

time, he entered into a detail of the misfortunes of his family. I

heard him out, and then endeavoured to show him, that all worldly

expectations were thus deluding; and that, though we should gain our

end in the world, we must leave it, and go to give account to God:

whilst those, who know and love the true God, have a never-failing

portion. Abdool, who was present, took up the subject. The young man

was roused to attention, came to see us day after day, and expressed

very freely in public his approbation of the Gospel, becoming daily

more serious and earnest in his religious inquiries. At length, he

became suspected of an inclination to Christianity. Crowds, both

of Hindoos and Mussulmans, visited him daily, to dissuade him from

associating with Abdool. On the 2d inst., he took up his abode with

Abdool, in the city; and now, the whole city seemed moved. Day and

night, he was beset by people, many of whom had never seen him, or

heard of him until now; and the agitation of mind occasioned thereby,

made him quite unwell. To-day he is much indisposed, yet came out to

see me. After some previous conversation, I said to him, ‘If your

intention of embracing Christianity be sincere, I do most heartily

invite you to occupy these rooms,’ in which we were sitting, ‘and

in all respects, to consider me as a brother: only I am anxious

that no worldly motive should enter into your resolutions, and

that no one should be able to say, you were influenced by temporal

considerations.’ He answered, very distinctly and deliberately, ‘Sir,

in respect of name, what can I propose to myself by the change? My

family is the chief among the Hindoos, being Brahmins, and lords of

the holy city. In respect to provision, you know how I have lived,

and could still live:’—he told me before, that he could collect 400

rupees a month, and subsistence for three or four hundred followers

among the Mahratta princes:—‘What earthly end can I have in view?

But, among the Hindoos or Mohammedans, I never heard of any whose

birth, life, death, resurrection, and ascension, can be compared with

Jesus. I perceive he is the only Saviour, and I see I may obtain

remission of sins through him.’

“_July 8th._—In consequence of the above visit, the friends and

adherents of the Rajah became quite violent with him, and threatened,

by some means or other, to put an end to his life. They threatened

Abdool also, who quietly, but resolutely answered, ‘If you should

accomplish my death, it would be a cause of joy to me, as bringing

me at once to Him whose I am; but, be assured, your lives would

be forfeited to the law, and at the throne of God, you would find

Raim,[17] or any other you depend upon, quite unable to save you

from the guilt of murder.’ They were dismayed at his resolution, and

have kept aloof from him since; but have persuaded the Rajah to make

a journey to Gualier, where another widow of Cheyt Sing’s is, and

of a brother of his own. He says he will come back alone shortly;

appears in deep distress; and said to-day, ‘I go with them because I

fear they will otherwise murder me; but I know, if I do not become a

Christian, I shall go to hell with my eyes open. My faith is in Jesus

Christ alone, and beside him there is no Saviour.’ A Mohammedan in

the service of the Rajah has been the chief opposer, and has tried

to get others to say that Abdool wished to compel people to become

Christians. A Molwee, who lives near, and to whom he first addressed

himself, told him at once he lied, and was an infidel for opposing

an idolater who wished to believe in revelation, though not in

Mohammed. The Hindoos to whom he applied, said he was mad; that they

saw and heard all that passed in Abdool’s house, and saw no violence

offered to any one. One Hindoo said, ‘I hear him forbid people to

kill, or to commit adultery, or to steal, or to tell lies; if this be

Christianity, it is a good religion; there are no such good words

even in the Sanscrit books.’

“_July 11th._—A man from a neighbouring village was present to-day,

who has been a constant attendant for some time. He was asked why he

had expressed a wish to become a Christian? He answered, ‘For the

sake of salvation.’ What had he heard, that should induce him to hope

for salvation in Christianity? He said, ‘He had never heard of any

whose birth corresponded with that of Christ; that to raise the dead,

and himself to rise from the dead, proved him to be the Son of God,

and able to give remission of sins. He to-day took his meal with the

Christians, by which his caste is gone.

“_July 24th._—To-day a Mohammedan from Berthpore came, who is

physician to the Rajah’s family. He had long ago perused the

Pentateuch in Arabic, lent him by a Roman Catholic priest, who lived

with General Duboin. About two years ago, it came into his mind

to search for truth. The irreconcilable contradictions among the

different Mohammedan sects, struck him powerfully, and convinced

him that truth was not with them. He read in the Koran, that Christ

is the Spirit of God. This gave him a high idea of our Saviour. He

took an opportunity of coming to Agra soon after that time, when

he visited Mr. C. the Baptist missionary, who urged him to an

immediate profession of Christianity. This he was not prepared for,

but took a copy of St. Matthew and St. Mark, in Persian, translated

by Sabat, and went back to Berthpore. There he has been until the

present time, fully persuaded of the truth of Christianity, and

the divinity of Christ, from the perusal of the above translation,

but desirous of meeting with some of his own countrymen, who could

inform him further; he at length heard of Abdool, and of the kindness

and inoffensiveness of his manners. ‘This,’ said he, ‘is the way

of that religion.’ And on Monday, he came over on purpose to meet

with Abdool. He was led to the house of a Molwee, who teaches our

Christian boys Arabic, and who is very favourable to the truth; so

that his introduction to Abdool was thus made easy. He now wishes to

be baptized; seems less than any native whom I have seen, to consult

with flesh and blood; said he desired only to be great in the sight

of God, and, if it were his will, to be among the first fruits of

Hindoostan; for he is sure that all the land will become Christian,

and he desires to give himself to labour to spread the Gospel. He has

a son eighteen years old, whom he has made acquainted with the change

passing in his mind; and who, he says, is, equally with himself,

disposed to embrace the Gospel. He has gone back to bring this son,

and what property he has, that he may give himself wholly to the work

of the Lord.

“_July 18th._—This afternoon the above person made his appearance,

with his son, at worship in the city. He had thought, he said, of

sending his son first: but afterward reflected, ‘This is not a work

to be delayed, or trifled with.’ He publicly professed, before all

the people assembled, that he was come expressly to receive baptism.

He laid aside his turban, and knelt down to prayer with the Christian

part of the assembly.

“_July 23._—To-day, Abdool’s eldest nephew, after many solicitations,

was examined for baptism. So long since as the beginning of May, he

had been observed diligent in secret duties; and the questions which

he asked, discovered an awakened conscience. On Monday last, he began

to read the Scriptures, and pray with the Catechumens. This was after

repeated requests to be allowed to do so, and diligent application to

private reading of the Scriptures. To-day he was asked, ‘Why do you

wish to be baptized?’ He said, ‘Because I am conscious of many and

great sins, and I wish to enter on the way of forgiveness.’

“_Ques._—‘But perhaps the English government may not always remain in

this land; and you know, in that case, the Hindoos and Mohammedans

would persecute you: what would you do?’

“_Ans._—‘Certainly, since they despised, and persecuted, and

ill-treated the Saviour, I can expect no other; but, through his

help, I would remain firm.’

“_July 24th._—During the whole of this week, the Hugeem from

Berthpore has attended daily with his son. The Epistle to the Hebrews

was appointed to be read, to show him the connexion between the

Old and New Testaments. As we went on, his attention was evidently

attracted by the peculiar truths of the Gospel—the divinity of

Christ—his suitableness, as God, to be a Saviour—the sufficiency of

his sacrifice, and the extent of it, as reaching to sins under the

former dispensation also. The passages connected with these subjects,

drew from him many expressions indicative of a truly enlightened

mind. He has been daily also inquiring about baptism; and as the

subject has been on his mind above two years, and he is now evidently

decided in his choice, it was agreed to baptize him to-morrow. After

talking of his family, I asked if he was aware of any thing in his

own history for which God might be justly displeased with him. He

answered, ‘What have I done, that deserves the name of virtue, all my

days? If I have done any thing good at all, it is this acceptance of

the truth.’”

Bishop Heber makes mention of Messeeh, in his Journal, near Agra,

January 12th, 1825, as follows:—

“Abdool Messeeh breakfasted this morning at Mr. Irving’s; he is a

very fine old man, with a magnificent grey beard, and much more

gentlemanly manners, than any Christian native whom I have seen. His

rank, indeed, previous to his conversion, was rather elevated, since

he was master of the jewels to the court of Oude, an appointment

of higher estimation in eastern palaces, than in those of Europe,

and the holder of which has always a high salary. Abdool Messeeh’s

present appointments, as Christian missionary, are sixty rupees a

month,[18] and of this, he gives away at least half. Who can dare to

say, that this man has changed his faith from any interested motives?

He is a very good Hindoostanee, Persian, and Arabic scholar, but

knows no English. There is a small congregation of native Christians,

converted under Mr. Corrie, when he was chaplain at Agra, and now

kept together by Abdool Messeeh. The earnest desire of this good man

is, to be ordained a clergyman of the church of England; and if God

spares his life and mine, I hope, during the next autumn, to confer

orders on him. He is every way fit for them, and is a most sincere

Christian, quite free, so far as I could observe, from all conceit

or enthusiasm. His long eastern dress, his long grey beard, and his

calm, resigned countenance, give him already almost the air of an

apostle.”

In that year he was much afflicted by losing the use of his limbs

by the palsy; ‘but,’ said he, ‘I can move about in a carriage, and

God grants me the faculty of speech. Through his blessing, I trust I

shall be permitted, until death, to declare the truths of the gospel.

When, at length, this sinful body of mine is dead, and shall have put

on immortality, may I be found among the least of the blessed!’

Thus he maintained a consistent Christian life, and his closing hours

were brightened with Christian hope.

“He became ill; and Dr. Luxmore, finding him in a dying condition,

from mortification, had him conveyed to his own house, where he was

supplied with suitable medicine, nourishment, and attendance, to the

last. He expressed his deep gratitude for this change of residence;

for he said, that had he died at home among his own relations, they

perhaps would have interred his remains according to the ceremonies

of their own erroneous faith: ‘But now,’ said he, ‘Christian brethren

will bury me.’ He expressed himself as perfectly resigned; and said

that death had no terrors for him, for that his Saviour had deprived

it of its sting. He expressed to a friend who attended on him, his

gratitude for the kind attention of Mr. Ricketts, the Resident,

saying, ‘See the fruits of Christian love!’ The day before his death,

he requested his friend to write his will. A house which the Resident

had enabled him to purchase, he left to his mother; his books to the

Bible Society, and his clothes to a nephew. After concluding these

formalities, he said, ‘Thanks be to God, I have done with this world!

and with regard to my mother,’ putting his hands in a supplicating

posture, ‘I commend her to God:’ then, laying his hand upon his

nephew, he said to his friend, ‘Speak to the Resident, that no one be

allowed to injure him:’ then desiring his friend to come near him,

and putting his hands in an attitude of prayer, he said, ‘O Father,

Son, and Holy Ghost, be gracious to——’

“On one occasion he inquired after a man who had been with him for

some time for religious instruction; and being told he was at hand,

desired he might be called. On his approach, he questioned him on

some points of religion, and explained to him the Lord’s Prayer

throughout: he spoke of his intention to baptize him, should he

recover; and desired, that, in the event of his death, a clerical

friend might be requested to do so. Shortly before he expired, being

told that the New Testament was at hand, at his desire, the fourth

chapter of St. John was read to him; at the conclusion of which, he

said, ‘Thanks be to God!’ A hymn, which he had composed a short time

before, was then sung, and of which the following is a paraphrase:—

Blest Saviour of the world! who art

Beloved supremely still by me,

Now, in thy ever-loving heart,

Oh let me not forgotten be!

Of all that blooms in earthly bower,

Or in ethereal field that blows,

Of every sweet and fragrant flower,

Thou art the fairest, Sharon’s rose!

Long passed away youth’s cheerful morn,

And age’s closing hours come on—

These grieve me not—my soul is torn

By memory of my sins alone.

Blest Saviour of the world! who art

Beloved supremely still by me,

Now, in thy ever-loving heart,

Oh let me not forgotten be!

“He joined in singing this hymn, and desired that it might be sung

a second time: but he could no longer articulate distinctly, and

soon became insensible to every thing around him. He lay, seemingly

in perfect ease, till the evening; when he raised his head from

the pillow, and with his left hand took hold of the hand of his

friend—then gently withdrew it—and breathed his last.”

_Hymn referred to on page 52._

THE God of Abraham praise,

Who reigns enthroned above;

Ancient of everlasting days,

And God of love!

Jehovah, great I AM!

By earth and heaven confessed,

I bow and bless the sacred name,

For ever blessed.

The God of Abraham praise,

At whose supreme command,

From earth I rise, and seek the joys

At his right hand:

I all on earth forsake,

Its wisdom, fame, and power:

And him my only portion make,

My shield and tower.

The God of Abraham praise,

Whose all-sufficient grace

Shall guide me, all my happy days,

In all his ways:

He calls a worm his friend!

He calls himself my God!

And he shall save me to the end,

Through Jesus’ blood.

He by himself hath sworn;

I on his oath depend;

I shall, on eagles’ wings upborne,

To heaven ascend;

I shall behold his face,

I shall his power adore;

And sing the wonders of his grace

For evermore!

Though nature’s strength decay,

And earth and hell withstand,

To Canaan’s bounds I urge my way,

At God’s command:

The watery deep I pass,

With Jesus in my view,

And through the howling wilderness

My way pursue.

The goodly land I see,

With peace and plenty blest;

The land of sacred liberty,

And endless rest:

There milk and honey flow,

And oil and wine abound;

And trees of life for ever grow,

With mercy crowned.

There dwells the Lord our King,

The Lord our righteousness!

Triumphant o’er the world and sin,

The Prince of Peace!

On Sion’s sacred height,

His kingdom still maintains;

And glorious, with his saints in light,

For ever reigns.

The ransomed nations bow

Before the Saviour’s face,

Joyful their radiant crowns they throw

O’erwhelmed with grace:

_He_ shows his scars of love;

They kindle to a flame,

And sound through all the worlds above,

“The atoning Lamb!”

The whole triumphant host

Give thanks to God on high,

“Hail Father, Son and Holy Ghost!”

They ever cry:

Hail Abraham’s God and mine!

I join the heavenly lays;

All might and majesty are thine,

And endless praise!

_Hymn referred to on page 59._

O’er the gloomy hills of darkness,

Look, my soul, be still and gaze;

All the promises do travail

With a glorious day of grace:

Blessed Jubilee,

Let thy glorious morning dawn!

Kingdoms wide, that sit in darkness,

Grant them, Lord, the glorious light;

And from eastern coast to western,

May the morning chase the night;

And redemption,

Freely purchased win the day!

Fly abroad, thou mighty gospel

Win and conquer, never cease;

May thy lasting wide dominions,

Multiply, and still increase!

Sway thy sceptre,

Saviour! all the world around.

_Verse alluded to on page 192; paraphrased by Mr. Newton, from the

Latin._

In desert woods with thee, my God,

Where human footsteps never trod,

How happy could I be!

Thou my repose from care, my light

Amidst the darkness of the night,

In solitude my company.

THE END.

FOOTNOTES:

[17] An idol.

[18] A rupee is worth about fifty cents.