Faith in its Simplicity.

A Persian Soofi-Henry Martyn-His view of the doctrines of ChristianitySimple faith-Its fruits-The will of God-Man rarely means all that he says in prayer-The simple-minded believer aims at that-IllustrationsDr. William Gordon-Rev. John Macdonald-Lady

A PERSIAN Soofi once asked the missionary, Martyn, where he would find the doctrines of Christ; and the reply was profound, though simple, "You will find them all in Christ." The devoted man meant to tell the inquirer that he might study a book, and yet come short of saving truth. He might learn a creed, and yet not be a Christian. He might adopt a system different from that which he held by descent from his fathers, and still be only changing one delusion for another. Martyn, therefore, adopted the course which precluded error, as far as man's precaution could, though it must have appeared foolishness to the wisdom of the Soofi. Receive the Saviour of the lost, and in him receive all truth; but truth, in regard to salvation, apart from him, is but an abstraction, a shadow, a theory, or a name.

Now, it is when man is taught to act in spirit on Martyn's suggestion, that he exhibits one of the highest manifestations of the Christian life. The simple reception of the Saviour unwavering repose upon him— entire satisfaction with him, as the chief among ten thousand-forms one of the most attractive developments of the Christian life which we are permitted to witness upon earth. It is not the man who struggles,

and who argues his way to the Saviour, by what is deemed an intellectual effort; nor the man who doubts, and inquires, and falters, and hesitates, as to whether the Saviour be a Saviour or not, who manifests most clearly the true greatness of the soul. It is he who takes the divine mind, and rests upon it, just as the Divinity gave it. It is he who in simplicity says, "Speak, Lord, for thy servant heareth;" or it is he who confidingly prays. "Do as thou hast said,”—it is such a man that indicates the highest style of faith, and approximates the most closely to Him who always did what was well-pleasing to the Father. Music may partake of a highly composite character, or be simple, majestic, and sublime. Like some grand organ, it may awe, and almost appal; or like the Eolian harp, natural and most soothing, it may calm and tranquillise the soul. The latter is the emblem of simple faith.

We should not fail to notice the errors which abound upon this subject, for they are instructive. Men hear so much regarding pardon, that, by a strange fallacy, they are prone to conclude that they are pardoned. They hear so much of a Saviour, that they hasten to the soothing conclusion that they are saved. It is as if a dying man were to conclude that he is not dying, merely because he hears of life, or a beggar that he is not starving, merely because he hears of bread. And so in regard to faith. Merely because they hear of it, many conclude that they have it, and thus the soul may perish under the power of self-deception. But even when men begin to be in earnest about faith, they are often more engrossed with the term than the thing. And what is faith? It can scarcely be described or defined by a reference to any single act of the mind, and the Scriptures describe it by a wide variety of terms. Coming unto Jesus is one of these. Looking unto Jesus is another. Apprehending, or laying hold of, the Saviour, is a third. Receiving Christ is a fourth. Fleeing for refuge is a fifth. Trusting in the Lord-leaning upon him,-these, and countless other expressions, all combine to teach us

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what believing is. It is the act of the heart rather than of the understanding, and the whole soul is in it. The truth of God in the gospel, more specially in the promises, is its foundation or warrant. The mercy and the love of God constitute its encouragement. The Spirit of God is its author. The Son of God is its great object. Salvation is its end, and the glory of God in that salvation the crown and consummation of the soul. It is in this way that man is justified. It is thus that peace is diffused through the soul, and thus that our covenant with death is annulled, through the heart's cleaving to Him who brought life and immortality to light in the gospel.

Contemplate for a little the character now sketched. The simple-minded believer deems the Word of God enough in every difficulty. Even though he should be walking in darkness, and seeing no light, he will trust in the name of the Lord. Of that Word he can say like Jeremiah, "Thy words were found, and I did eat them; and they were unto me the joy and rejoicing of my heart." His mind is purified thereby. His heart is warmed. His sins are mortified. His faith becomes simpler, and therefore stronger, from day to day. The written Word guides him evermore to the Incarnate Word, and there he finds the fulness of Him who filleth all in all. Such a believer is gradually schooled out of all self-confidence. He is like the vine tree which cannot grow upright without a stay, but having one, it clambers and ascends till its rich and luxuriant produce is seen in abundant clusters pendent in the air. And the progress that is made is proportioned to the simplicity of the soul's reliance upon truth. Its supreme desire is to be found "looking unto Jesus;" and in that attitude it walks directly forward to be satisfied with the goodness of God's house. Others may struggle; it submits. Others may challenge or debate; it acquiesces. Others may ask, "How can these things be?" The simple-minded believer only asks, Hath the Lord spoken? and replies, Then he will perform. It is

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thus that the most perfect serenity is produced. "Return to thy rest, O my soul, for the Lord has dealt bountifully with thee!" is a description of the feelings which actuate the heart of such a believer. In brief, he is kept in perfect peace, according to the prophet's words, because "he is stayed on God." Jonathan Edwards, "the greatest of the sons of men," is perhaps the most signal instance upon record of this lowly trust in combination with holy peace.

"Thy will be done on earth, as it is done in heaven,” is one of the deepest and most comprehensive portions of the Word of God. Little do men sometimes think how much is contained in that brief clause. The lips utter the prayer; but does the heart mean what the lips are asking? In heaven, the will of God is universal law. Not a thought jars with it—not a wish wanders from the will of the Supreme. Now, when we ask that that will may be done on earth, as completely and constantly as it is done in heaven, what may be implied in our petition? It may be Jehovah's will to take away the delight of our eyes with a stroke. We ask him to do that; but do we really wish that he should do according to what we ask? It may be his will to leave us friendless in the world, for he may see that nothing else will bring us to the Friend of sinners. It may be his will to lay his hand upon us in woes and sorrows akin to those which befell the much-tried Job. Are we really minded that such things should befall, if they come within the range of Jehovah's unchallengeable pleasure? Ah! too often, we fear, such thoughts are far from our mind. The words of submission are uttered, but the heart does not beat responsive. It is the service of the lip that we express. It is not with the soul that the Hearer of prayer is served.

And what is the result? He comes in holy sovereignty and takes away the delight of our eyes. He sends some heavy trial-and sorrow perhaps crowds upon sorrow, like wave upon wave in a troubled sea,all according to his will; and what are then the feelings

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of many a heart? Like Rachel, we weep, and refuse to be comforted; we are surprised, or perhaps crushed, and half heart-broken because Jehovah has done according to his will, in terms of our petition. We did not mean what we said. We uttered the words of submission, but did not cherish the feeling; and the result is, that murmuring gives double poignancy to our sorrow, or fighting against God lacerates the wound which was sufficiently deep and sufficiently painful before.

But, in the case of the simple-minded believer, this intensity of agony is prevented by a habitual submissiveness of soul. It is his prayer and endeavour to merge his will in God's; and this, we repeat, appears among the highest attainments that man can make on earth. It is thus that the man of simple faith, though perhaps of unlettered mind, is enabled to exhibit a depth of intelligence in divine things-a firmness under trial, and a good hope when much that seems adverse or untoward occurs, which baffles the energy and confounds the wisdom of far more gifted men. The secret of the Lord is with him. The mysteries of the kingdom are made plain. He has food to eat which the world does not know-it is the hidden manna-the very bread of life.

Happily for the church of Christ, and the glory of his Spirit, illustrations of this simple faith are not uncommon. It was the wise advice of a stripling in years, but a master and a sage in Israel-we mean the Rev. Andrew Gray of Glasgow-to those who were afflicted by spiritual difficulties, that they should "misken such doubts" as haunted them-they should refuse to recognise them, or proceed to act as if they did not exist; and many have had wisdom to act on the advice. Among the most signal instances that occur to us, is the case of Dr William Gordon of Hull. As a zealous philanthropist, and an accomplished physician, there was a period in his life when the one thing needful did not obtain the prominence which reason and religion, which time and eternity alike demand for it. But the set time