“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.”