THE CRY OF INJURED TEXTS.-No. IL

Mr. Memorial :

I AM as universally known as almost any text in the Bible. There is scarcely any man that does not profess a regard for me. I am the chief favorite of many. Wherever you go you will hear me commended. Even profligate people will boast of me as the ground and measure of their religion. "What does God require of us," they observe, in my words, "but to Do justly, love mercy, and walk humbly with God' ?"

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Now, Sir, I do not complain that I am too much exalted (for that can scarcely be), but that I am made to speak what was certainly never my intention. It cannot have escaped your notice, that almost every one who mentions me, represents me not only as inculcating the whole of religion, but as superseding the great doctrines of redemption, and as promising life to those who are not grossly unjust or unmerciful. As for what I have said about "walking humbly with God," they seem to take very little notice of that they consider it as of no importance whether they walk with God at all in the exercise of religious duties, provided they are tolerably attentive to the duties of morality. Indeed, from the self-complacency which they manifest, and the confidence they express when they speak of me, they seem to have made a little mistake, and to have read my words thus: "Do justly, love mercy, and walk proudly with God;" for it appears to me that nothing is further from them than humility. They evidently suppose that they have done all that is required of them; and that they may expect heaven as a reward due to their meritorious conduct. There is one occasion in particular on which they bring me forward: if any one tells them from scripture, that they are sinners. deserving of everlasting misery, and that they must seek acceptance with God through the blood and righteousness of his son, Jesus Christ, they introduce me immediately to contradict all such melancholy and fanatical assertions; and thus, by my means, they set aside at once all necessity for repentance and faith in Christ.

Permit me now, Sir, to ask, whether this be not a great grievance? and whether I have not a right to be heard in my own defence,

when I am thus represented as opposing all the fundamental doctrines of christianity? Why should it be thought that I am such an enemy to Christ, when a near neighbor and relation of mine, with whom I perfectly accord in sentiment, prophecied of him in a most honorable manner, and foretold, with greater precision than any other part of the inspired volume, the place of his nativity ?* If then I may be permitted to speak for myself, I will inform your readers what I really do mean; and then will offer a salutary hint to those who have dealt so unfairly with me.

A Jew, convinced of his base ingratitude to God, who had preserved him from his first coming out of Egypt till his safe arrival in the promised land, protecting him from the rage of Pharaoh at the commencement of his journey, and from the devices of Balak and Baalam at the end of it, is supposed to ask, what he shall do in order to conciliate the favor of the offended deity. But, partly through ignorance of the nature of the ceremonial law, and partly through an attachment to the practices of heathens, he expresses his willingness to do any thing, however difficult or painful, if he may but at last attain his end. In answer to him, I bring to his recollection what Moses had before told him ;† but, lest he should misapply his words, I give him such additional information as will either prevent or correct his error. I tell him that he must unite faith and practice: that in order to please and honor God, he must attend to the duties of equity and mercy; but that when he has done his utmost, he must walk in a humble dependence on God's mercy to pardon him, and on God's grace to assist and preserve him. Fortunately for me, the Lord Jesus himself pointed me out to his hearers, with an infallible comment of his own. Some of the Pharisees of his day were not very unlike the Jew whom 1 addressed they laid a stress upon some ritual observances, but "overlooked the weightier matters of the law," (the very things which I intended to point out,) "judgment, mercy and faith."

* Micah v. 2, 4, 5.

+ Deut. x. 12, 13. "And now, Israel, what doth the Lord thy God require of thee but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul, to keep the commandments of the Lord and his statutes which I commanded thee this day for thy good?" Matthew xxiii. 23.

Here, you perceive, that that expression of mine relating to a "humble walk with God" is explained by the term "faith." Though the words of Jesus are somewhat different from mine, we both meant the same thing; which was, to show the necessity of relying wholly on the grace of God to assist us in duties, and on his mercy to pardon our defects. With respect to the order of my words, it forms no objection at all against this explanation; for our Lord's words occur in the same order: and even Paul himself speaks sometimes as if sanctification preceded justification; while at other times he clearly shows that it is an effect and consequence of our justification.* While, therefore, so many persons bring me forward, as setting aside the necessity of faith, and warranting a dependence on our own imperfect righteousness, I beg to have it remembered, that I utterly disclaim all such intentions, and that I really inculcate a directly opposite doctrine. I certainly recommend the practice of equity, and the love of mercy; but I say not one word about people being justified before God either for the one or the other. On the contrary, I enjoin all to "walk humbly with God," as sinners, who, after all their efforts, will find abundant cause of humiliation before him, and for an exclusive dependence on the atoning blood of Christ. I desire, then, that these two things may be taken together. The people of whom I complain would cry out instantly, if any one should introduce me as recommending faith without works; yet they themselves act with equal injustice, while they represent me as recommending works to the neglect of faith. I propose that each should be attended to in its proper place. I comprehend the duties of the second table under the terms "equity and mercy ;" and the duties of the first table under the idea of "a humble walk with God." Yet while I do this, I do it in terms that clearly manifest a reference to the gospel; for I enjoin to all a dependence on God's mercy in Christ for acceptance and salvation.

Let me, before I dismiss the subject, offer a hint to those of whose conduct I complain. They seem to think that if salvation were offered to them upon a compliance with the terms which, according to their view, I prescribe, they would have nothing to fear. But I

* Compare 1 Cor. vi. 11, with 2 Cor. vii. 1.

beg leave to remind them, that, supposing the exercise of justice and mercy to be the appointed terms of salvation, all mankind, especially that part of it which has arrived at the age of maturity, must perish; for who is he that has at all times perfectly “done justice," so as never to have deviated from it, in any degree, in act, word, or thought? Who has so "loved mercy," as never to have omitted one single occasion of exercising it, or to have exercised it in a less degree than the occasion called for? If then all have violated these laws at some time or other, all must perish according to this law. If it be said that the law allows of deviations from it, I affirm that to be impossible; for then God himself would prescribe a law that admits of unmercifulness and injustice. Besides, admitting for argument sake that it were so, who has told us, or who can tell us, what degrees of unmercifulness and injustice will consist with an obedience to this law? If it be said that God will pardon men's defects, I answer, it is true, he will; but then it is not the proud, self-righteous moralist that he will pardon, but the humble, contrite believer: "He will resist the proud, and give grace only to the humble." I therefore desire those who have hitherto perverted my meaning, to get a clearer and more experimental knowledge of the things I enjoin; and to consider that, if they persist in founding their hopes of happiness on such partial and distorted views of my words, the injury they do to me will ultimately fall upon their own heads. MICAH VI. 8.

EXTRACTS FROM CECIL.

Avoid all idleness. Exercise thyself unto godliness: plan for God. Beware of temptation: the mind, which has dwelt on sinful objects, will be in darkness for days. Associate with spirituallyminded men the very sight of a good man, though he says nothing, will refresh the soul. Contemplate Christ: be much in retirement and prayer: study the honor and glory of your Master.

Let me recollect that if I do not hurt myself, it will be ficult for any body else to hurt me much.

very dif

PERSECUTIONS.-NO. VIII.

TERTULLIAN.

BEFORE the third century had commenced, Severus was elevated to the throne of the Cæsars, and the hand of persecution was raised again with renewed energy against the disciples of the Redeemer in various parts of the Roman empire. This drew out apologies from eminent christians, and especially from Tertullian, who was one of the most distinguished christian philosophers of that period. With him we pass the termination of the second century. He was born A. D. 160, and died about 220; but he is generally considered as a writer of the second century. He was the son of a pagan centurion of proconsular rank, a native of Carthage in Africa. He was a lawyer, and, finally becoming a christian, was made a presbyter in the church of his native city. About A. D. 200, he embraced the sentiments of the Montanists, and became their most learned and able defender, maintaining, among other superstitious notions, that Montanus was the Comforter promised by Christ to his disciples. He had a strong mind, and was highly argumentative and severe in his writings. He wrote about thirty treatises upon different topics, and frequently mentions the subject of baptism.

Here we may remark that Tertullian is the first writer among christians or pagans, who made the slightest allusion to infant baptism, and he opposes it. The principal disputed passage in his writings is the following:

"But they whose duty it is to administer baptism, should know, that it is not to be given rashly. Give to every one that asketh thee,' has its proper subject, and relates to almsgiving. But that command is rather to be regarded; Give not that which is holy to dogs, neither cast your pearls before swine; and, Lay hands suddenly on no man, neither be partaker of other men's sins. Therefore according to every person's condition and disposition, and age also, the delay of baptism is more profitable, especially as to little children. For why is it necessary that the sponsors should incur danger? For they may either fail of their promises by death, or may be disappointed by a child's proving to be of a wicked disposition. Our Lord says indeed, forbid them not to come to me. Let