2. The young Christian must study the things which make for growth Such as:-A close walk with God.A diligent perusal of God's Holy Word. A conscientious attendance upon all the means of grace.-A wise selection of books.—Improving society.-A great thirst after knowledge.-A steady attachment to the known path of duty.— Fervent dependence on the Holy Spirit. 3. The young Christian must guard against all that tends to retard spiritual growth. BORN BABES IN CHRIST JESUS? Why are you counted among the newborn babes in the kingdom of grace? Why are you to desire the sincere milk of the word?-Dear young friends, is it not that you may "grow in grace and in the knowledge of our Lord and Saviour Jesus Christ?" "That ye may grow thereby." Growth-progress-is the condition of the Christian life. The children of grace must seek to become “young men," and the young men "fathers." -They are to "go from strength to strength, till every one of them appears in Zion before God." All true grace is progressive. It is as the Eastern grain of mustard-seed which becomes a tree. It is like the corn, which "springs up first the blade, then the ear, and then-All influences that would step bethe full corn in the ear." It is as the light of the sun, which "shineth more and more unto the perfect day." 1. The young Christian must earnestly desire growth. God has given you spiritual life, that you may evidence it by progress, that you may constantly strive after its more full development. If there be life and health, there must be progress. But this progress must be a distinct object of desire and pursuit. Such as:-Living in any secret sin. -Being satisfied with mere conversion.-Forming a low standard of the Christian life.-Being contented to be like others.-Doubtful communications. tween him and his Christian pastor.All that would quench the ardour of first love. All that would grieve the Holy Spirit. I conclude with a few words to the young who do not rank among the newborn babes in the kingdom of grace.— 1. Assure yourselves that you have been born in sin. 2. Be persuaded of the necessity of being born again. 3. Delay not the great business of salvation. Brompton. J. M. TWELVE REASONS WHY TRACTARIAN MINISTERS SHOULD BE REMOVED FROM SERVICE IN THE CHURCH OF ENGLAND. "Teachers of error! You must go hence, and seek another fold: I. THE Tractarian clergy should no longer be suffered to hold office, and perform duty, in connexion with the Established Church of this country; be cause the doctrines they proclaim, the customs they observe, the rites and ceremonies they regard and so scrupulously practise, and the idle and absurd mummeries they maintain, are decidedly opposed to the great principles of the Reformation those which they are bound to inculcate, and which, on undertaking their office, they pledged themselves to teach, to advocate, to defend. II. Tractarians should be removed; because their sentiments, their spirit, and their proceedings, are of that character, so opposed to Holy Scripture, SO completely at variance with the well defined and noble views and feelings of Protestantism, and, indeed, so repugnant to common sense, that their efforts are calculated, not only to weaken materially, but, eventually, to destroy the Protestant Episcopal Church of Great Britain. III. Tractarians must not serve at the altars of the Established Church; because, by their want of correct thought, good taste, sound sense, manly and truly dignified bearing, and, especially, by their genuflections, their histrionic, their mountebank proceedings, they degrade the ministerial character, and induce the laughter of the fool, and the derision of the profane. IV. The Tractarian clergy must leave the Establishment; because they have grievously departed from the simplicity of Christ. Their ceremonies, their parade, their artifices, their mysticism, are as much opposed to the simple, inartificial, virgin beauty of Christianity, as light is opposed to darkness—as truth differs from error-as brass or tin is inferior to gold. V. Tractarian ministers ought to retire from the Protestant Church of England; because they continually grieve and injure those among the clergy whose views are sound and scriptural, whose spirit is enlightened, catholic, and holy -whose efforts to do good are assiduous and unceasing, and who abominate and loathe the mummeries and ridiculous ceremonies in which Tractarians indulge. Ministers in the Establishment, of the right kind, feel constantly degraded by the Tractarian clergy, and they see that their exertions to glorify Christ, are perpetually checked and neutralised. VI. Tractarians should not continue in office in the Church; because they unsettle the minds of the young, perplex them grievously with regard to many doctrines and ceremonies, and render it difficult for them often to discriminate between truth and error. We fear that the injury sustained by young persons in the Church of England, in consequence of the teachings and pranks of the Tractarian clergy, has been incalculable and irretrievable. The day of judgment alone can declare it. VII. Tractarian ministers must quit the Establishment; because they con tinually pain and annoy the intelligent and godly members of the Church of England, who eschew anything resembling the slightest approach to the erroneous doctrines, the will-worship, the superstitious and heathen ceremonies of the Romish hierarchy. The preaching, the spirit, the conduct of the Tractarian clergy, and the results which have ensued, have been a sore trial to the best men in the English Episcopal Church, and the wisest, holiest, most devoted members of that church. VIII. Tractarian teachers should leave the Established Church; because they create infidels; and, in such days as these, when error is so rife, and infidelity so much abounds, we do not, by any means, want the number of infidels to be augmented. The Tractarian clergy, we fear, have given a mighty impulse to the cause and efforts of infidelity. IX. Tractarian divines should remove from the Protestant Church of England; because it is mainly, almost wholly, in consequence of their innovations and absurdities, and the influence of their example and instrumentality, that Romanism has been revived and resuscitated in Britain, in the nineteenth century, and the pretensions and demands recently put forth, so bold, insolent, and audacious, have awakened astonishment so great, and indignation so loud and universal. X. Tractarian ministers should be removed; because, while they continue in the Church of England, that church will have no peace, and the whole country will be kept in a state of excitement, the most undesirable and positively injurious. How are the godly in the Establishment-the lovers of Venn, Simeon, Scott, and Bickersteth-sighing for the return of tranquillity! There will not, there cannot, however, be any peace until the Tractarians are excluded. XI. Tractarian ministers should quit the Establishment; because, while they remain, with their present sentiments, spirit, and superstitions, their incon sistency is palpable and shameless. They are semi-Romanist teachers in a professedly, a legally Protestant church. They receive the stipends, the fees, the offerings for inculcating error, for proclaiming doctrines and observing ceremonies diametrically opposed to the constitution, the Articles, and the Liturgy of the English Episcopal Church. To be consistent, they should abandon their livings, and retire without delay. pulpits.-The glory is gone-the power has departed. These are appalling statements. We believe, however, that they will be verifled, unless a thorough change be effected. Let the enlightened and godly among the clergy, and the intelligent, devout, and influential among the laity, combine and work at once, and, in trumpettones, let their determination be heard throughout the land. The Protestant Episcopal Church of this country must never sanction error or false teachers, else it will be weakened, divided, undermined. No blessunder such circumstances, can come down from above. We have now storms from all quarters: storms from the Puseyites, from Rome abroad, and her emissaries at home. "Ingeminant Austri, et densissimus imber: Nunc nemora ingenti vento, nunc littora plangunt." XII. The Tractarian clergy should leave the Establishment; because, if they continue to minister within her pale, there will be a moral, a religious, a deadly blight. She will not be a lighting, to illumine, a guide to conduct aright, a refuge to shield in danger, an ark in which many will remain in safety and peace. Should Tractarians occupy her pulpits and serve at her altars, her beauty, her usefulness, her glory, will have departed. She will be shorn of her strength. Her Christian power will he annihilated. There will be no revival of pure religion within her walls. The work of conversion will not go forward. The spirit of God, being grieved, will depart. The truth of God, being mutilated, wrested, corrupted, will have no efficacy, be connected with no blessing. Error will more and more prevail. Everything that is truly valuable and life-giving, or life-strengthening, will be eaten out, until, at length, the word "ICHABOD" will be seen engraven on her doors, her walls, her Still, let us not fear unduly. As storms purify the atmosphere, let us hope that the present storm, raised by Puseyism and Rome, will do good to all, and especially be of service to the Church of England, in cleansing her from error, and in defecating her from many injurious incrustations and impurities. "Soon may the calm return, the sun burst forth, And thunder die away!" T. W. THE POPE'S NEW DOGMA, OR THE FALLIBLE (To the Editor of the EVANGELICAL MAGAZINE.) SIR,-You are aware that the present culate conception, this Pope affirms, is foolish Bishop of Rome has recently declared it a doctrine of his infallible church, that the Virgin Mary was born free from that original sin, which God's holy word affirms to be the "sad inheritance" of all mankind. The immac henceforth the orthodox doctrine; and he who affirms the contrary, is a heretic and damned. Nay, more, he affirms this doctrine on the pretended "con. sentient opinions" of "all catholic antiquity," as having been taught "by all, always, and in all places." Pray | chæans: Chrysostom, in his Homily to observe that. To us, whose faith rests solely on the word of God, it matters nothing, even had it been so; but in these days, when too many resort to the " broken cisterns" of human tradition, I account it seasonable to expose the hollow, brawlling, and blushless pretensions to infallible teaching, so daringly claimed by the fallen pale of the Roman anti-Christ; and I am going to show your readers, many of them faithful but imperilled members of that purer Church of England, from which numerous misguided ministers have apostatised to Rome, that if such as deny this silly dogma in question, and tremble at the sin of mariolatry, are 'heretics," then a long list of Popes, canonists, and other high authorities in the Church of Rome, lie low in the very abyss of heretical pravity! 66 I will only farther premise, that when your readers see the names I am about to array against this new dogma of Popery, they will arrive at two conclusions:-1. That infallibility is nothing better than a gross and shameless figment; and, 2. That numerous early doctors held the same sentiments that we maintain in these "latter times" when so many have "departed from the faith." I will now translate, from the Italian, part of an able article by Dr. Desanctis, late a high functionary in Rome, but now a convert from the errors of the Pope to the truth of God. I take it from L'Eco di Savonarola, a most orthodox and spiritual journal, conducted by Salvatore Ferette, late a Prebendary of Florence. "Against the doctrine of the immacculate conception, I adduce St. Irenæus, as cited by St. Augustin, in his first book against Julian: Cyprian, in his Letter on the Baptism of Infants: Olympius, Bishop of Sevil: Gregory Nissene, writing against Novatian: Basilius of Cæsarea against the Mani Olympia, as also in many other places: Hilary, in his books on the Trinity: Ambrose, in his Commentaries on Isaiah, on Noah, in his Paraphrase on Psa. 119, and in his Sermon on the Purification. "All these oppugn the notion, that Mary was born without original sin. St. Augustin, in his first and second books against Julian, cites all the authorities of the Fathers who had preceded him, to show that all the church had been, up to his age, opposed to this dogma. For example, in his work on Marriage, ch. xii. ver. 57; in his book on Genesis, x. 8; and in that known by the name of Opera Imperfecta, ch. 122. "Nor those ancient authors alone. Fulgantius, faithful disciple of Augustin, follows his master; and in his book on the Incarnation, ch. vi., denies the immaculate conception. Of the same opinion is Casinus in his Collections. Remigius, in his Commentary on Psalm xxii.; Maximus, Bishop, on the Assumption; Isidora of Sevil, in his Sententiæ, Bk. I., ch. xii., ver. 44 ;—all oppose this idle figment." Thus Dr. Desanctis. I may add, however, that he ends not with those names; but cites, as diametrically opposed to the present feeble but unhumbled bishop of Rome, the following great names: "The venerable Bede, on Luke I.: Ildefonso, on the Perpetual Virginity of Mary: Anselmus of Canterbury, Bk. II.: St. Bernard and others." I now cite the conclusion of Desanctis: "The very Popes, styled infallible, have infallibly pronounced against this notion of the immaculate conception. Pope Leo, in his Sermons, II. IV. V. on the Nativity: Innocent I.: Zosimus: Boniface, in his Dogmatic Letters against the Pelagians: all maintain that Mary was not born free from original sin!” Now, Sir, here are men, whose saintdays Pius IX. celebrates; men boldly, or rather impudently, declared infallible by Jesuit ultramontanes; and yet, according to this silly Pope, they are all heretics: nay, at one and the same time heretics and saints; in hell and in heaven! Well may the world say, this pretended infallibility is a millstone that must sink, in the end, the fragile boat of St. Peter; for the Papacy dare not shake it off! Notting Hill. S. W. MOTTO FOR THE YEAR 1851. DEAR SIR,-It has been my practice, Islington. T. LEWIS. A MOTTO FOR THE YEAR 1851. "Watch ye, stand fast in the faith, quit you like men, be strong."-1 Cor xvi. 13. MY BELOVED FRIENDS, I had indulged the hope of being able to address you in person, this morning; but, under my present indisposition, I am forbidden to do so. This interdiction grieves me; for it would have been no small gratification and solace to me, could I have spoken with you face to face. But I bow to the will of my heavenly Father; and for the duty in hand have now recourse to the only medium left me. be to God for that use of pen, ink, and paper, by which we can communicate our thoughts to our friends, though forced to be absent from them. Thanks It has long been my practice, on the first Sabbath of a new year, and at the ordinance of the Lord's supper, to give you a scriptural motto for your devout remembrance and meditation through the subsequent months. I am happy to say, from the acknowledgment of many among you, that this practice has been blessed to great spiritual benefit. Thankful that it has so prospered to the end desired, and praying that the same gracious sanction from the Holy Spirit may follow its observance on the present occasion, I have, at my colleague's suggestion, caused to be inscribed on your communion tickets the MOTTO for the year now commenced. You will find the words in the Apostle Paul's First Epistle to the Corinthians, 16th chapter, and at the 13th verse, "Watch ye, |