On the following day, Friday, May 17th, Bishop Hobart held an ordination in St. John's Chapel, in this city, and admitted Mr. Manton Eastburn to the holy order of Deacons.

St. Luke's Church.

THE Consecration of St.Luke's Church we esteem a peculiarly interesting event, inasmuch as we believe it is the first Episcopal church ever erected in this city without pecuniary aid from the funds of Trinity Church, and the prospect of like aid in its support. It would seem, indeed, strange that Episcopalians should be the only portion of our community who have neither magnanimity, liberality, or zeal enough to depend upon their own extensive resources for promoting the great cause of religion, and thus the honour of him who alone giveth wealth. But their feelings and habits on this subject had been so completely controlled by erroneous impressions of the almost inexhaustible means of Trinity Church, as to produce no very slight fears that, between the inability of that corporation, and the unwillingness of individual Episcopalians, there was danger of our church being removed from the high standing she had been wont to maintain in the community, and being disgraced even in the house of her friends. We hope, however, that our impression is not an erroneous one, that more correct sentiments begin now to be entertained on the subject of these much magnified funds. The assurances of those best acquainted with their situation, and the repeated declarations of the body intrusted with their management, must convince every unprejudiced, candid, and honourable mind, that at least for a very long time, provision for the support of the particular parish for which those funds are held in trust, is the utmost that can be effected by their proceeds. Cherishing, therefore, a grateful recollection of the extensive benefactions which flowed from them while they were equal to it, and as the effect of which many parishes are now enjoying comfortable support, let Episcopalians resolve that past favours shall not produce present or future remissness, that they will not be the only body of Christians who refuse to render their wealth conducive to the increase and prosperity of their church. Let such be their resolution, and, God be praised, they have the means of carrying it into most extensive effect. The children whom our excellent church has nourished and brought up, will give gladly and largely to the promotion of her interests. In this great me tropolis, so disproportioned is the number of places of worship of all kinds, to the population, that it is believed there are at least 50,000 persons of competent age who are excluded from them for want

of room. Why should not Episcopalians be foremost in an effort to supply this de ficiency? If the advantages for religious instruction and spiritual improvement. which their church possesses, and their individual ability be to decide the question, and the decision meet with hearts properly influenced by regard for public morals, for the interests of religion, and the prosperity of the church,-every favourable opportunity will be embraced for erecting her temples and altars, and increasing the means of waiting on their edifying and sanctifying services.

An example to this effect has been set by the vestry of St. Luke's. The cornerstone of their church was laid on the 4tlr day of last June; and it was highly gratifying to those present at the interesting and impressive solemnities of its consecration, to perceive, as the result of the effort then commenced, a peculiarly neat and commodious edifice, evincing much taste both in design and execution, and yet strictly within the bounds of a proper regard to economy. The congregatio which has assembled for about 18 months, in hired apartments, we are happy to say is in a flourishing and increasing state, both temporally and spiritually; and there is every prospect that the Christian enter prise and liberality to which we are indebted for this addition to our churches, will receive from the Divine favour that best of rewards-its instrumentality in promoting, through successive ages, the glory of our God and Saviour, in advancing the interests of his holy church, and with them the real welfare of society, and in instructing and aiding his redeemed in the way that leads to the glorious inheritance which, through grace, may be their's.

After the foregoing was in type, and our pages were made up, we removed an article to make room for the following

Communication.

On Ascension-Day, May 16th, 1822, St. Luke's Church, in Hudson-street, New-York, was consecrated to the service of Almighty God, agreeably to the rites of the Protestant Episcopal Church, by the Right Rev. John Henry Hobart, D.D. Bishop of the diocess, assisted by the Right Rev. Thomas C. Brownell D.D. L.L. D. Bishop of Connecticut, and attended by most of the Episcopal Clergy of the city. Morning Prayer was read by the Rev. Henry J. Feltus, Rector of St. Stephen's Church, New-York; and an appropriate and impressive discourse delivered by the Right Rev. Bishop Hobart. The services were pecu liarly solemn and interesting, and their effect on the large and respectable audience was much heightened by the excellent performance of the choir, composed of several of the male and female members of the congregation.

St. Luke's Church is a neat edifice, of brick,

* See our last volume, p. 221.

No. 7.]

For the Christian Journal.

Minister. This interview is at my request, and for the purpose of stating to you what I conceive to be the consequences of the opinion which you have adopted. I shall not follow the example set me on the other side, of affirming the consequences to be held by any who reject or do not avow them. You will remember my complaining, that our opponents put words into our mouths which we do not use, but utterly disavow. For instance, I have read sermons, written and printed, to disprove that baptism, administered to a Turk, or to a Jew, or to a hypocritical professor of Christianity, effects his regeneration; and the same I have read cited in various books as held by those who plead for baptismal regeneration: although I could never find proof of its having been expressed by any person. But while I shall avoid retaliation in this matter; and shall not charge, as if held, what I believe to be merely the legitimate consequences of opinion; I cannot but know, that they have their effects on the minds of many, who reason more conclusively than the disputants.

Parishioner. Your purpose is agreeable to the dictates of candour; and, I hope, will be persevered in.

Minister. The first consequence which I mention, is advantage given to the Roman Catholic cause. For, if so material a corruption of Christianity as our opinion is supposed to be, originated immediately after the age of the Apostles, and continued through the ages of the Martyrs; we have no reason to quote the primitive Fathers, in opposition to the pretended tradi tions of the Church of Rome. VOL. VI.

[VOL. VI.

Parishioner. Our Church considers sacred Scripture as the only rule of faith.

Minister. She does; but in interpreting Scripture, she takes in moral evidence, from whatever quarter it may come; and, to this effect, cites the Fathers in her articles, and often in her homilies. Before the Reformation, at that period, and for some time after, the Roman Catholic writers laid great stress on some works, which, by the diligence of learned men of the Protestant churches, are proved to be forgeries; and are given up as such, by the more ingenuous of the Roman Catholics themselves. Those learned Protestants might have spared their pains, if so little account is to be made of their labours. As the matter now stands between the Roman Catholics and us, besides denying tradition to be a rule of faith, we urge that even this fails them, if we require it from the beginning. We ought to surrender this advantage, if your opinion be correct. Another consequence, is the advantage yielded to the Arian and the Socinian theories.

Parishioner. We can disprove them by express texts of Scripture.

Minister. I think we can; but you are no stranger to the ingenuity which has been displayed in educing other senses from the texts. I would not supersede, but strengthen them, by testimonies of the acknowledgment of the Son and of the Holy Spirit, with properties of Deity. For that in so many churches, spread over so many parts of the world, a religion, of which a prominent object was the downfal of idolatry, should have become idolatrous, and that without noise, so soon after the decease of its first promulgers, is not reconcileable with what we know of human nature. Another consequence, is the lowering of our estimate

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of the piety of those early times; however prodigious the army of their Martyrs, and however splendid the accounts which have come down to us of their beneficence.

Parishioner. They may have erred in this matter, without the forfeiture of their Christian character.,

Minister. Permit me to remind you again, that our opinion is described, as in contrariety to whatever is spiritual in religion. It is said to be hostile to vital godliness; to be attached to merely formal profession and practice; and, under other terms, equally censorious. I do not see, how the like censure can consistently be withheld from several of the most distinguished Fathers of the first three centuries. To go a little below the age of Martyrs, we find the same opinion and in the same language in such men as Chrysostom and Austin. I especially wonder, how our opponents get over the case of the last mentioned father. Having introduced into the Church tenets, which, according to the Confession of Calvin, had not been taught by the Fathers before him, and seeing this point of the baptismal regeneration of infants to be in his way, but not venturing to set himself in opposition to the declared and universal sense of Christendom, he invented the distinction of attributing to their baptism all grace, except that of perseverance. And next, there is the censure which the opinion passes on all the churches of the Reformation.

Parishioner. I have not informed myself minutely on the subject of diversity among Protestants at that pe riod, but can say confidently, that of the Protestant denominations around

us,

I converse with none of the members who hold your opinion, except of the church to which you and I belong. Minister. That may be; and yet the confessions of the Reformation remain, and may be appealed to. It seems to me the detracting materially from the merits of that great event, if we so far impeach the piety of the principal agents in it, as to say, that they overlooked a material corruption introduced by Popery, and such as affects the vitals of religion. But I pass to consequences of a different kind;

particularly, its consigning either to annihilation or to damnation, of all who are taken from life in infancy.

Parishioner. I pray your excuse from this opprobrium. I believe, that all infants are saved; those who die being first regenerated.

Minister. I do not doubt what you say of your belief; but ascribe it to your wishes, counteracting your theory. According to your notion of regeneration wrought on infants; whether it be on elect infants, as is said by some, or on all who die, as is said by you; I know of no passage of Scripture, which has even been offered in proof of such a change.

Parishioner. I repeat, that I believe they are all saved. The Church of England pronounces it only of the baptized; and is so far less charitable than I could have wished.

Minister. Because she rests it in regard to them, on the word of God; which would have been unauthorized in her, were it not conformable to her doctrine of baptismal regeneration. Other infants she leaves to his uncovenanted mercies: and he is not "a hard Master, who reaps where he has not sown, and gathers where he has not strawed." Whatever may be conceded by you, or by others, from your and their benevolence, I am mistaken, if the severer aspect of your theory has not a more legitimate operation on some minds. Many years ago, a pious and exemplary lady, the mother of young children, told me, that considering the temptations they would encounter in the world, she could reconeile herself to the loss of them, were she sure they would go to a place of blessedness. And I know a man, a high professor of religion, who, coming out of a grave-yard with another man, an attendant with him on a funeral, remarked, with no little appearance of sadness, that it would take a burden from his mind, could he be assured, that his infants, deposited in that yard, had died in the Lord. It would be an alleviation of the bitterness of this consequence, if the theory were not a discouragement of the pious education of children.

Parishioner. Why so? Although

it is contended that regeneration is the work of the Spirit of God, this does not dispense with the use of means. Minister. I believe it to be the work of God, in the sense defined by our 10th article; which speaks of his grace "preventing," or going before, that we may have a good will, and working with us, when we have a good will." This is a distinction, against which Calvin decides positively. And the spirit of what he taught concerning irresistible grace, is discernible in the creeds of many who do not profess to follow him. They say, that we naturally hate God, and goodness, and good men. Under this impression, I do not wonder, if they deem lightly of moral suasion and of ordinary means; and if they remit the work to the hoped for agency of the Holy Spirit, according to the aforesaid idea of his operation. Neither is it surprising, that the error of the rejection of infant baptism should be so extensive. This I mention as another consequence.

Parishioner. It ought to have been prevented, by a comparison of the law with the confessedly more beneficent Spirit of the Gospel; which, on the ground taken by that people, is less gracious than the other: children having been comprehended within the pale. Minister. This is a weighty argument against them. But we find the promise to Abraham, of being a God to him and to his seed after him: of which promise circumcision was the seal, identifying the ordinance with the performance of the promise.Therefore, if, under the Gospel, children are brought into the visible Church only, I see not why baptism may not be deferred, until the benefit may commence; and might be easily brought to believe, that Divine Wisdom had not made a ministerial application which signifies nothing at the time, and may not signify any thing in future. But I adverted to this point in our first conversation, and shall only add, concern ing those whom I have known to join the deniers of infant baptism from other societies, that they had been previously taught to sever the sign from the immediate possession of the thing signified. We will go to another con

sequence-the case of a former infant, now at an age proper for the reception of the holy communion. Your theory has an important result in this particular.

Parishioner. I do not perceive a connexion between the two subjects. Minister. There is an intimate connexion. On the ground taken by our Church such a person, sufficiently instructed, and there being no known hindrance in his life and conversation, and having submitted to the ordinance of confirmation, comes as a matter of right to the Sacrament of the Lord's Supper; and the minister repelling him would be disorderly. But on the ground taken by your informants, his regeneration or conversion should be previously inquired into and judged of. I have no doubt, that the system is relaxed in practice; so that a young man or a young woman, trained in the prac tice of religious duties, and manifesting the power of religion over the conscience and the affections, is admitted on the supposition of a conversion, of which the successive steps cannot be distinctly traced; and which, I think, may be called constructive. But in the mean time be aware, how much it submits to the private opinion, to the discretion, and to the impartiality of every pastor. Although decidedly Episco❤ palian, I am opposed to such power in Bishops, as cannot be regulated by ecclesiastical laws; but disapprove more the making of a sort of Pope of every pastor of a congregation; who, if so disposed, may make as bad a use of his power, as was ever made of the Roman Catholic sacrament of confession. We know that on our plan, a formalist, or even a hypocrite may obtrude on the communion; but we think, that the proper check to this is pastoral instruction; and not the vesting of the pastor with a power, which may be either abused by him, or evaded by a crafty member of his flock. The list of the evils of your theory does not stop here, but places conversion too much in the agitation of the animal frame, and the unequal excitement of its sensibilities,

Parishioner. I am not one of those who place the Christian character in operations of that sort.