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Cabul, he was converted to the Christian faith, by the perusal of a Bible, (as is supposed) belonging to a Christian from Armenia, then residing at Cabul. In the Mahomedan states, it is death for a man of rank to become a Christian. Abdallah endeavoured for a time to conceal his conversion, but finding it no longer possible, he determined to flee to some of the Christian churches, near the Caspian sea. He accordingly left Cabul in disguise, and had gained the great city of Bochara, in Tartary, when he was met in the streets of that city by his friend Sabat, who immediately recognized him. Sabat had heard of his conversion and flight, and was filled with indignation at his conduct. Abdallah knew his danger, and threw himself at the feet of Sabat. He confessed that he was a Christian, and implored him, by the sacred tie of their former friendship, to let him escape with his life. But sir, said Sabat, when relating the story himself, I had no pity. I caused my servants to seize him, and I delivered him up to Morad Shah, King of Bochara. He was sentenced to die, 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 were 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, but with little motion. A physician, by desire of the King, offered to heal the wound if he would recant. He made no

answer, but looked up stedfastly to Heaven, like Stephen, the first martyr, his eyes streaming with tears. He did not look with anger 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, 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 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 the Mahometan law; his great learning and respectable station in his own country, rendering him well 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 the Arabic language. He read it with deep thought, the Koran lying before him. He compared them together with patience and solicitude, and at length the truth of the word fell on his mind, as he expressed it, like a flood of light. Soon after

wards 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. Ker, in the English church at that place, by the name of Nathaniel, in the twenty-seventh year of

his age.

Being now 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. But 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 opinions in Arabia, he is sanguine in his hopes of success. His first great work is entitled, (Niama Besharaten lib Arabi.) "Happy news for Arabia;" written in the Nabuttec 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 Mahomedans themselves, and particularly by the Wahabeans. And prefaced to it, is an account of the conversion of the author, and an appeal to the well-known family in Arabia, for the truth of the facts. The following circumstance in the history of Sabat, ought not to be omitted. When his family in Arabia 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 recognized his brother! The assassin would have become the victim of public justice, but Sabat interceded for him, and sent him home in peace, with letters and presents to his mother's house in Arabia. Buchannan.

The following affectionate and truly Christian address appeared about twenty-six years ago, entitled, "Thoughts on the importance of Religion," and I think will now be deemed, by the serious reader, worthy of revival, I therefore close the present volume with it :

EMBARKED on the stream of time, and carried forward with uniform and irresistible force, how many thousands do we see amusing themselves in the pursuit of shadows, or gliding along in stupid unconcern, notwithstanding their surrounding companions daily disappear, and are gone they know not whither. We also, fellow-traveller, are making rapid progress in our course, and it will be surely wise to devote a few moments to reflect upon the most important of al subjects which can possibly occupy our attention-the purpose of our existence, and the end of our voyage.

If we consider our animal frame, composed of parts

essential to the well-being of the whole, and put together with inimitable skill, or survey the means that have been appointed to sustain this fabric, during the limited period of its existence,-if we look upon the inferior animals, or study the structure of the vegetable tribes,-if, by means of the faculties we possess, we endeavour to understand a little of the laws which appear to regulate the operations incessantly taking place in this lower world,-or, if we lift our eyes to those luminous bodies scattered through the immensity of space, all proceeding harmoniously in the paths prescribed them: should not our souls be filled with awe and reverence? Nothing short of infinite wisdom could have effected this,-nothing short of infinite power could sustain it for a moment. This wisdom, and this power, O fellow-traveller, is God, even thy God. He has condescended to create thee what thou art. Kind and benevolent, as unlimited in power; He has provided for thy comfort, thy accommodation, thy pleasure, even here; He has furnished thee with suitable food, has enamelled the fields with flowers, and instructed every warbler of the grove in his peculiar song; He has endowed thee with reason, whereby thou mayest understand a little portion of his wonders; and to crown the whole, has given thee a capacity to acquaint thyself with him, the author of them all. Every thing proclaims, that the object of the Creator is the happiness of his creatures, and if thou be not happy, the fault is in thyself. Do not suppose that thou art placed in this transitory scene merely to eat, to drink, and to sleep, and after a

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