THE MARTYRDOM OF ABDALLAH 171 and a herald went through the city of Bochara, announcing the time of his execution. An immense multitude attended, and the chief men of the city. I also went and stood near to Abdallah. He was offered his life if he would abjure Christ, the executioner standing by him with his sword in his hand. 'No, (said he, as if the proposition was impossible to be complied with,) I cannot abjure Christ.' Then one of his hands was cut off at the wrist. He stood firm, his arm hanging by his side with but little motion. A physician, by the desire of the king, offered to heal the wound if he would recant. He made no answer, but looked up sted. fastly towards heaven, (like Stephen, the first martyr,) his eyes streaming with tears. He did not look with an ger towards me he looked at me, but it was benignly, and with the countenance of forgiveness. His other hand was then cut off. But, Sir, (said Sabat, in his imperfect English,) he never changed. And when he bowed his head to receive the blow of death, all Bochara seemed to say, What new thing is this?'" Sabat had indulged the hope that Abdallah would have recanted, when he was offered his life; but when he saw that his friend was dead, he resigned himself to grief and remorse. He travelled from place to place, seeking rest and finding none. At last he thought that he would visit India. He accordingly came to Madras about five years ago. Soon after his arrival, he was appointed by the English government a mufti, or expounder of Mahometan law; his great learning, and respectable station in his own country, rendering him eminently qualified for that office. And now the period of his own conversion drew near. While he was at Visagapatam, in the northern Circars, exercising his professional duties, Providence brought in his way a New Testament in Arabic. He read it with deep thought, the Koran lying before him. He compared them together, and at length the truth of the word of God fell on his mind, as he expressed it, like a flood of light. Soon afterwards he proceeded to Madras, a journey of 300 miles, to seek Christian baptism: and having made a public confession of his faith, he was baptized by the Rev. Dr. Kerr, in the English church in 172 THE MARTYRDOM OF ABDALLAH. age. that place, by the name of Nathaniel, in the twenty. seventh of his year Sabat now found by expertence the truth of that declaration, that they who "will live godly in Christ Jesus shall suffer persecution," and that "a man's foes shall be they of his own household:" for when his family in Arabia had heard that he had followed the example of Abdallah, and become a Christian, they dispatched his brother to India (a voyage of two months) to assassinate him. While Sabat was sitting in his house at Visagapatam, his brother presented himself in the disguise of a faqueer, or beggar, having a dagger concealed under his mantle. He rushed on Sabat, and wounded him. But Sabat seized his arm, and his servants came to his assistance. He then recognised his brother. The assassin would have become the victim of public justice; but Sabat interceded for his brother, and sent him home in peace, with letters and presents to his mother's house in Arabia. Being desirous to devote his future life to the glory of God, he resigned his secular employ, and came by invitation to Bengal, where he is now engaged in translating the Scriptures into the Persian language. This work has not hitherto been executed, for want of a translator of sufficient ability. The Persian is an important language in the East, being the general language of western Asia, particularly among the higher classes, and is understood from Calcutta to Damascus. the great work which occupies the attention of this noble Arabian, is the promulgation of the Gospel among his own countrymen; and, from the present fluctuations of religious opinion in Arabia, he is sanguine in his hopes of success. His first work is entitled 'Happy News for Arabia ;' written in the Nabuttee, or common dialect of the country. It contains an eloquent and argumentative elucidation of the truth of the Gospel, with copious authorities admitted by the Mahometans themselves, and particularly by the Wahabians. Prefixed to it is an account of the conversion of the author, and an appeal to the members of his well-known family, in Arabia, for the truth of the facts. Who can peruse this interesting relation without exclaiming, What hath God wrought!" The conversions of But PURITY OF INTENTION. 173 Abdallah and Sabat seem to have been as evidently produced by the spirit of God as any conversion in the primitive church. Other instances have occurred in Arabia of a similar kind, and on the very borders of Palestine itself. These are like the solitary notices which, in other nations, have announced the approach of general illumination. John Huss, and Jerom of Prague, were not, perhaps more talked of in Europe, than Abdallah and Sabat are, at this day, in Bucharia and Arabia. PURITY OF INTENTION. THAT we should intend and design God's glory in every action we do, whether it be natural or chosen, is expressed by St. Paul, "Whether ye eat or drink, do all to the glory of God." Which rule, when we observe, every action of nature becomes religious; and every meal is an act of worship, and shall have its reward in its proportion, as well as an act of prayer. Blessed be that goodness and grace of God, which, out of infinite desire to glorify and save mankind, would make the very works of nature capable of becoming acts of virtue, that all our lifetime we may do him service! This grace is so excellent, that it sanctifies the most common actions of our life; and yet so necessary, that without it the very best actions of our devotion are imperfect and vicious. For he that prays out of custom, or gives alms for praise, or fasts to be accounted religious, is but a Pharisee in his devotion, and a beggar in his alms, and an hypocrite in his fast. But a holy end sanctifies all these, and all other actions which can be made holy, and gives distinction to them, and procures acceptance. For as to know the end distinguishes a man from a beast, so to choose a good end distinguishes him from an evil man. Hezekiah repeated his good deeds upon his sick-bed, and obtained favour of God, but the Pharisee was accounted insolent for doing the same thing;because this man did it to upbraid his brother, the other to obtain mercy of God. This was it which distinguished the mourning of David from the exclamation of Saul; the confession of Pharaoh from that of Manasses; the tears of Peter from the repentance of Judas. "For the praise is not in the deed done, but in the manner of its doing. If a man visits his sick friend, and watches at his pillow for charity's sake, and because of its old affection, we approve it; but if he does it in hope of a legacy, he is a vulture, and only watches for the carcase. The same things are honest and dishonest; the manner of doing them, and the end of the design, make the separation." Holy intention is to the acts of a man that which the soul is to the body, or a form to its matter, or the root to the tree, or the sun to the world, c or the fountain to a river, or the base to a pillar; for, without these, the body is a dead trunk, the matter is sluggish, the tree is a block, the world is darkness, the river is quickly dry, the pillar rushes into flatness and ruin; and the action is sinful, or unprofitable and vain. The poor farmer that gave a dish of cold water to Artaxerxes was rewarded with a golden goblet; and he that gives the same to a disciple, in the name of a disciple, shall have a crown; but if he gives water in despite when the disciple needs wine or a cordial, his reward shall be to want that water to cool his tongue., CHARITY. DID sweeter sounds adorn my flowing tongue, CHARITY. Yet gracious Charity, indulgent guest,too Softens the high, and rears the abject mind; Each other gift, which God on man bestows, 175 And endless good diffuse, and endless praise receive. As through the artist's intervening glass, Our eye observes the distant planets pass; A little we discover; but allow, That more remains unseen, than art can show ; Dawnings of beams, and promises of day; |