His account of a subsequent appearance before a celebrated Soofie, will further exemplify the character of the learned men of India, who persist in rejecting the truth.
“In the evening we went to pay a long-promised visit to Mirza Abulcasim, one of the most renowned Soofies in all Persia. We found several persons sitting in an open court, in which a few greens and flowers were placed; the master was in a corner. He was a very fresh-looking old man, with a silver beard. I was surprised to observe the downcast and sorrowful looks of the assembly, and still more at the silence which reigned. After sitting some time in expectation, and being not at all disposed to waste my time in sitting there, I said softly to Seid Ali, ‘What is this?’ He said, ‘It is the custom here, to think much, and speak little.’ ‘May I ask the master a question?’ said I. With some hesitation he consented to let me: so I begged Jaffier Ali to inquire, ‘Which is the way to be happy?’
“This he did in his own manner: he began by observing, that ‘there was a great deal of misery in the world, and that the learned shared as largely in it as the rest; that I wished, therefore, to know what we must do to escape it.’ The master replied, that ‘for his part, he did not know, but that it was usually said that the subjugation of the passions was the shortest way to happiness.’
“After a considerable pause, I ventured to ask, ‘what were his feelings in the prospect of death; hope, or fear; or neither?’ ‘Neither,’ said he; and that ‘pleasure and pain were both alike.’ I asked, ‘whether he had attained this apathy?’ He said, ‘No.’ ‘Why do you think it attainable?’ He could not tell. ‘Why do you think that pleasure and pain are not the same?’ said Seid Ali, taking his master’s part. ‘Because,’ said I, ‘I have the evidence of my senses for it. And you also act as if there was a difference. Why do you eat, but that you fear pain?’ These silent sages sat unmoved.”
A defence of the religion of the Koran was also published in Arabic, by the principal theological professor, or instructer of Mohammedan priests, upon which much labour had been spent, and which was pronounced to be the best work on the subject that had ever appeared. The work concluded with an appeal to Mr. Martyn, to consider the subject, and confess the truth of Mohammedism. He immediately wrote a reply to it in Persian, exposing the heresy and evil of the false faith, and showing the evidences of the Christian religion; appealing, in turn, to the Mussulman author to view the subject impartially, and to embrace the truth without fear of the contempt, or even death it might cost him. The learned men of the sect were very fond of arguing with Mr. Martyn on the subject; but as their desire was not humbly to seek the way of God, but to indulge their love of debate, and to display their skill in it, there was little good effected by their conversations. The nephew of the prince said, in the true spirit of Mohammed, that the proper answer to the missionary was the sword; but the prince himself acknowledged that his faith in the false prophet was shaken, and greatly praised the reply of Mr. Martyn, who, when he was asked by the prince, what were the laws of Christianity, (meaning how often it required its believers to pray, wash, &c.,) said, that it had two commandments—“Thou shalt love the Lord thy God, with all thy heart, and all thy soul, and all thy strength; and thy neighbour, as thyself.” In these debates he had to endure great contempt from his opponents, which is one of the severest trials a man of honourable feeling, and a minister of the gospel, can be called to suffer. It must have been a great aggravation of the sorrows of our Redeemer, after he had come from Heaven, out of pure mercy to men, to find himself disbelieved, and his affectionate entreaties, and the proofs of his doctrine, treated with ridicule and scorn, by the very persons he had come to seek and to save.
It was the recollection of what Christ had suffered in this respect, that supported Mr. Martyn amidst the scoffs of the proud Mohammedans; and he often repeated the verse,
“If on my face, for thy dear name,
Shame and reproaches be;
All hail reproach, and welcome shame,
If thou remember me.”