opinion from some, who have lately ventured to give a judgment in this matter: he affirmed that it was England's DUTY to make known the Revelation of the true God to her Indian subjects.

In the mean time, while men hold different opinions on the subject here, the great work goes on in the East. The Christians there will probably never hear of our dissentions; nor, if they should hear of them, would they be much interested about them. And on this point I judge it right to notice a very singular mistake, which appears to have existed on both sides of the question. It seems to have been understood that we have it in our power to prevent the progress of Christianity in India, if we wish to do so; if such a measure should be recommended by what is called " a wise policy." But we have no power to prevent the extension of the Christian religion in India. We have it in our power, indeed, greatly to promote it, but we have no power to destroy it. It would be as easy to extinguish Christianity in Great-Britain as in India. There are thousands of Christians in India-hundreds of thousands of Christians. And while we are contending here, whether it be a proper thing to convert the Hindoos, they will go on extending the bounds of their churches, keeping their jubilees, and enjoying the blessings of the Gospel, regardless of our opinions or authority.

The dispute in this country, relative to the efficiency of preaching the faith of Christ to the heathen world, is not unlike the dispute of the Jewish doctors in the gospel, concerning our Saviour's power "to forgive sins." We read that our Lord had healed a woman, who was a sinner. And he said unto her, " Daughter, thy sins are forgiven; thy faith hath saved thee; go in peace." Then began the

"important benefits to the Company," The Honourable court further adds, "On no subject has the Court of Directors been more unanimous "than in their anxious desire to perpetuate the memory of this eminent person, and to excite in others an emulation of his great example." They direct, finally, "that translations shall he made of the epitaph into the country languages, and published at Madras; and that the native inha-"bitants shall be encouraged to view the monument."

Pharisees to say within themselves, "Who is this that for giveth sins also?" But she felt in herself that she was healed, and leaving the doctors to dispute whether "her faith could save her or not," she departed in peace and joy.

So, while we are disputing here, whether the faith of Christ can save the heathens, the Gospel hath gone forth "for the healing of the nations." A congregation of Hindoos will assemble on the morning of the Sabbath, under the shade of a Banian tree, not one of whom, perhaps, ever heard of Great-Britain by name. There the Holy Bible is opened; the word of Christ is preached with eloquence and zeal; the affections are excited; the voice of prayer and praise is lifted up; and he who hath promised his presence "when two or three are gathered together in his name, is there in the midst of them to bless them, according to his word." These scenes I myself have witnessed; and it is in this sense in particular I can say, "We have seen his Star in the East, and are come to worship him."

Thus far we have spoken of the success of the Gospel in Asia, by means of European preachers. But we shall now exhibit to you evidence from another source, from a new and unexpected quarter. We are now to declare what has been done, independently of our exertions, and in regions where we have no labourers, and no access. And this I do to show you, that whether we assist in the work or not, it is God's will that it should begin. You have hitherto been contemplating the Light in India. We are now to announce to you, that a Light hath appeared in Arabia, and dawned, as it were, on the Temple of Mecca itself.

Two Mahometans of Arabia, persons of consideration in their own country, have been lately converted to the Christian faith. One of them has already suffered martyrdom, and the other is now engaged in translating the Scriptures, and in concerting plans for the conversion of his countrymen. The name of the martyr was Abdallah; and the name of the other, who is now translating the Scriptures, is Sabat; or, as he is called since his Christian baptism, Nathaniel Sabat. Sabat resided in my house some time before I left India,

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and I had from his own mouth the chief part of the account which I shall now give to you. Some particulars I had from others. His conversion took place after the martyrdom of Abdallah," to whose death he was consenting;" and he related the circumstances to me with many tears.

Abdallah and Sabat were intimate friends, and being young men of family in Arabia, they agreed to travel together, and to visit foreign countries. They were both zealous Mahometans. Sabat is son of Ibrahim Sabat, a noble family of the line of Beni-Sabat, who trace their pedigree to Mahomet. The two friends left Arabia, after paying their adorations at the tomb of their prophet at Mecca, and travelled through Persia, and thence to Cabul. Abdallah was appointed to an office of state under Zemaun Shah, King of Cabul; and Sabat left him there, and proceeded on a tour through Tartary.

While Abdallah remained at 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 Mahometan 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 deliver"ed him up to Morad Shah, King of Bochara. He was "sentenced to die, and a herald went through the city of

* The Armenian Christians in Persia have among them a few copies of the Arabic Bible.

"Bochara, announcing the time of his execution. An im"mense 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 stand"ing 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 "with but 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 steadfastly towards hea"ven, 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 coun"tenance 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?" "

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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,

* One of those copies sent to India by the “Society for Promoting Chrisfian Knowledge.”

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 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 hath 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 opinion in Arabia, he is sanguine in his hopes of success. His first work is entitled, (Neama Besharatin lil Arabi,) "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. And 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 *.

The following circumstance in the history of Sabat ought not to have been omitted. 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,

* Sabat is now at Dinapore, in Bengal, with the Rev. Mr. Martyn, Fellow of St. John's College, Cambridge, Chaplain to the East-India Company, who is well qualified, by his knowledge of the Arabic and Persian languages, to superintend his labours. Mirza Fitrut, another celebrated Persian scholar, who visited England some years ago, is engaged as the coadjutor of Sabat in his translation. Mr. Martyn himself is translating the Scriptures into the Hindostanee language. Sabat, soon after his arrival in Bengal, visited the Baptist Missionaries at Seranipore, and remained there for two months and a half, that is, from August to October, 1807. Ever since that period he has been at Dinapore. Mr. Martyn, in his latest letters, speaks of his friend Sabat in terms of affection and admiration. Sabat accounted himself, at one time, the best mathematician and logician in Arabia. Mr. Martyn was senior Wrangler in mathematics at Cambridge, in the year 1801.