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 TWO 
 
 ORDINATION SERMONS, 
 
 l>REACHEl) IN 
 
 CJllltlfiiT « imUCn CJATllEDKAX; 
 
 n\ THE 
 
 LORD BISHOP 
 
 (»F 
 
 FRKDERICTON. 
 
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 TWO 
 
 ORDINATION SERMONS, 
 
 PREACHED IN 
 
 CHRIST CHUltCn: CJATHEORAI. 
 
 BY THE 
 
 LORD BISHOP 
 
 OF 
 
 kl 
 
 FREDERICTOiN. 
 
 i 
 
 ^vttttKitioni 
 
 .'OllN SlMl'SON, PRINTER TO THE QIIEEN'S MOST EXCELLENT MAJESTV. 
 
 1846, 
 

 o 
 
 ^^O^ 
 
 I 
 
TO 
 
 i 
 
 •I 
 
 SIR WILLIAM MACBEAN GEORGE COLEBROOKE, K. It. 
 
 LIEUTENANT GOVERNOR OF THE PROTINCE OF NEW BRUNSWICK, 
 
 THESE 
 
 DISCOURSES, 
 
 PUBLISHED AT HIS EXCELLENCY'S REQUEST, 
 
 ARE ^ 
 
 With every sentiment of respect and esteem, 
 
 By his obliged and sincere friend and servant j 
 JOHN FREDERICTON. 
 
 1 
 
 July 13, 1846. 
 
I 
 
 ■''i 
 
A. SSRIIOW. 
 
 " But thou, O man of God, flee these things ; and follow after righteouB»e<>^ 
 godliness, faith, love, patience, meekness. Fight the good fight of faith, lay h.vi. 
 on flterual lifv, whereunto thou art also called, and hast professed a good pro 
 fession before many witnesses." — 1 Timothy, vi. U, 12. 
 
 There is a grandeur and loftiness of expression observable in the 
 Epistles of St. Paul, as he drew near to his martyrdom, Conscic'u 
 that his end was nigh, and blest by the Divine Spirit with an uiii 
 raation of it, he rises on the wave, and his faith bears him ovi r it 
 Nor is it unworthy of notice, that the Epistles to Timothy ^iwi 
 Titus, Bishops of Ephesus and of Crete, were written by one wh 
 felt himself on the brink of eternity, who spake under the inspiru- 
 tion of tlie Holy Ghost, and who had been himself an emiiun.t 
 example to the Clergy in all future ages, of perfect sincerity aiu; 
 single-mindedness, pure disinterestedness, and abandonment o 
 self, fervent and unshrinking boldness in defence of the Gospel 
 and extreme tenderness for the infirmities of others. It is to this 
 part of Holy Scripture then that we must look for our exprt;^-*: 
 directions in regard to the Ordination of the Clergy, the mannei 
 in which they should conduct themselves, the nature of the oHIck 
 which they bear, the authority with which they are invested, and the 
 principles on which they should seek to be admitted into that oilice. 
 For it is perfectly clear, that if we do not consider oursdvce 
 bound by the injunctions of St. Paul, when he gives those injunc- 
 tions in plain and definite language, then no authority, even were 
 one to rise from the dead, would bind us, and our Christianity in 
 after all, a name, and nothing more. 
 
 There is something peculiarly awful in the service of Ordma 
 tion : the declaration which the Prayer Book exacts of an inwai\: 
 as well as an outward call, the supposed presence, witness, un I 
 approval of the Holy Ghost, the solemn appeal to the people to 
 come forward and testify of any notable crime, the distinct assci 
 tion of the authority of the Bishop, as God's officer, to coufe. 
 Ordination, and the confirming all by the receipt of the Hoi; 
 Communion, make it, next to the day of Judgment, one of V^, 
 most awful acts that can be performed. 
 
 And certainly if all this be a mere spectacle or ceremony, \i tia 
 parties engaged in it look on it as a mere piece of human legislatiou. 
 a convenient form to enable them to transact business, and pros'. 
 cute their own worldly ends, then I do not hesitate to say, t. ... 
 
 i"^V}^^ 
 
greater sin cannot be committed, nor u greater aiTront oflered to 
 Almighty (»od tiian this very business in wliich we are engaged. 
 
 Ordination is either all or nothing. I'lither our service is a fol- 
 lowing out of the mind and will of (Jod, cither the ('lergy liave a 
 divine call, or it ceitainly is one of the greatest pieces of knavery, 
 superstition and liypocrisy that the world ever saw. 
 
 Rut if all this be true, then it becomes us to take heed how we 
 either look on it as a ceremony, think of it irreverently, speak of it 
 slightingly and conten«ptuously, or, above all, are parties to it on 
 any other principles than those which we, in the presence of our 
 (iJreat Judge, avouch to be true. It appears to me, therefore, that 
 our first duty is, that <he Rishop for himself, and the Clergy and 
 f-aity for themselves, should |)ray earnestly to God to pa'rdon, for 
 Jesus Christ's sake, their inadvertency and unwilling neglect of 
 '.'•ity, and that inherent sinfulness, which cleaves to their best 
 actions, even when most sincerely performed. " For how can man 
 be justified with (lod ? Behold even to the moon, and it shineth 
 not ; yea, the stars are not pure in his sight. J low much less man 
 that is a worm, and the son of man, which is a worm ?"* So be it, 
 () Lord. 
 
 The subject of Ordination divides itself into many branches ; 
 but the text calls upon me to conline myself principally to two, 
 viz. the Minister's duty, and the Minister's accountableness. His 
 duty is fully unfolded in four words, — flee — pursue — agoni/e, or 
 contend earnestly — lay hold ; something to flee, something to pur- 
 sue, something to contend for earnestly, and a glorious crown to 
 attain to at last. His accountableness is pressed upon him in the 
 words which follow : — " lay hold on eternal life whereunto thou art 
 also called, and hast professed a good profession before many wit- 
 nesses. I give thee charge in the sight of God who quick eneth all 
 things, and before Christ Jesus, who before Pontius Pilate witnessed 
 a good confession, that thou keep this commandment without spot, 
 imrebukable, until the appearing of our Lord Jesus Christ." 
 
 The motives which should move the Minister of Christ to a 
 faithful discharge of his duty, are here stated to be — 1st. The 
 remembrance of his Ordination vow ; 2d. The sight and presence 
 of God ; 3d, The example of Christ's confession before Pilate ; 
 and 4th. The Judgment Seat of Christ. What a body of Divinity 
 is here ! May God teach us all who hear these words to profit by 
 their application. 
 
 The first injunction of the Apostle is this, — " Thou, O man of 
 Ood, flee these things." The things to which he alludes are 
 principally the cares of the world and the deceitfulness of riches ; 
 for in the preceding verse it is said — '* The love of money is the 
 root of all evil, which while some have coveted after, they have 
 erred from the faith, and pierced themselves through with many 
 
 * Job XXV, -if 5, (j. 
 
1 7 J 
 
 i 
 
 i 
 
 
 ■.sorrows." Covotuusness la one of the great eviltj to be shunned 
 by the ('hristiaii Pastor ; and [\ow remarkable it is, that the 
 strongest admonitions were addressed by our Lord to Ilis poor 
 Disciples on this very point. It nas to tlie poor Fishermen of 
 Galilee, who had become poorer still by following their Divino 
 Master, that our Lord said — " Sell that ye huve, and give alms, 
 provide yourselves bags which wax not old, a treasure in heaven 
 that fuileth not, where Jio thief approacheth neither moth corrupt- 
 eth." Again — " Lny not up for yourselves treasures upon earth, 
 where moth and rust doth corrupt, and where thieves break through 
 and steal : but lay up for yourselves treasure in heaven, where 
 neither moth nor mat doth corrupt, and where thieves do not break 
 through nor steal.' * Yet further — " Take heed to yourselves 
 lest at any time your hearts be overcharged with surfeiting 
 and drunkenness, and cares of tliis life, and so that day come 
 upon you unawares."t Yet in spite of all, there was one among 
 the Apostles who was a thief, who, with a pretence of not 
 indulging in extravagant outlay, and of caring for the poor, 
 objected to Mary Magdelene when she brake the box of ointment 
 and poured it on His head, and who, after this objection, sold 
 his own Master for thirty pieces of silver. The reason probably 
 why the Apostle lays so much stress on this point, are, that 
 covetousness has always been, to a certain extent, a fashionable 
 sin. It oirend.s no nmn's ))rejudices; it implies a certain amount 
 of sense and cleverness, and sharp, ready wit ; it may be practised 
 by men and women alike, without shocking the decencies of society. 
 J'he temptations to it increase as we grow old ; and yet it is one 
 of the most hardening, deadening vices into which corrupted nature 
 can fall. It blunts all the good feelings ; it effectually closes the 
 heart, both against God and man ; it shuts the door fast against 
 Christ and his sweet message of mercy ; it represents spiritual 
 religion as all cant and hypocrisy ; it prevents all rational improve- 
 ment, all social excellence, all growth in grace ; and it undoes all a 
 Pastor's work ; — for what is the work of a covetous Clergyman ? 
 Who will think him a ireal character, or believe a word that he says 
 on the danger of trusting in riches, the duty of giving liberally to the 
 poor, the snares and temptations of the world, when every one sees 
 that making of money is the principal object of his life,.and that if he 
 did not make a good living by the ministry, he would never care to 
 enter it ? What a protest against the love of riches is this divine ex- 
 pression, — " Thou, O man of God !" The phrase is borrowed from 
 the Old Testament. It was used of the ancient Jewish Prophets, 
 Samuel, Elijah, and Elisha. " A man of God :" surely in this one 
 expression is the sum and substance of a Pastor's life. A man 
 whose words, deeds and thoughts are directed to God, as his guide, 
 original and end ; in whom he lives, through whom he acts, towards 
 
 St. Matt. vi. ]9, 20. 
 
 t St, Luke, xxi. 31. 
 
LB J 
 
 whom his best affections flow ; who is the centre of his tiionghts, 
 the object of his reverential worship, the joy of his heart, the per- 
 fection of his wishes, the summit of liis endeavours and hopes, the 
 rock on which he builds his hopes of peace and solid happiness here 
 and hereafter, the great example which he strives to imitate. Here 
 is both calm contemplation, and energetic action ; prayer and 
 praise, virtue and religion, elevation of soul, and dignity of charac- 
 ter, and nobleness of heart, like unto God himself. Well does it 
 become such a man to " flee these things ;" not to narrow his view 
 and chain down his mind to the pettiness of earthly gain ; not to 
 think that the real pleasure of life is in accumulation ; not to dis- 
 grace the profession which he bears by sordid parsimony or self 
 interest, but to pray and strive that his soul may expand, and that 
 his heart may be larger than the world in which he lives, only 
 limited in its desires of doing good by the opportunities and talents 
 which God has vouchsafed him in it. And surely if ever the 
 Church had need of such Pastors, it is now. God, as has been 
 well observed by an eminent writer, is evidently calling his Church 
 from earthly greatness and power, visible offices of authority in 
 states and kingdoms, to its original separation from the world, to a 
 life of suffering, unity and pureness. What St. Paul says of indi- 
 vidual Christians, we may probably apply to the Church as a Body : 
 " If ye be without chastisement, whereof all are partakers, then 
 are ye bastards and not sons." There is something frightfully 
 dangerous in the sight of a Church easy, peaceful, pro^^erous, 
 living on the fat of the land, confident of its own purity, and say- 
 ing of all other Churches — Stand by, I am holier than thou. It 
 is so contrary to the character of our Blessed Saviour, and to His 
 life on earth, that we feel sure then the Church is in danger, 
 because it is become like the world. But when the outward sys- 
 tem of the Church is threatened, when (he world begins to shake 
 it off as troublesome, importunate and irritating to its pride and 
 selfishness, when worldly men begin to see that they cannot make 
 a trade of it as they have done, then, so far from being alarmed, as 
 if the Church were going to fall, we may be sure that if tlie vessel 
 be agitated and the waves run high, Christ is either in the vessel 
 itself, or on the dark waters, nigh at hand. He is bringing His 
 elect out of the world by means of the Church ; He is purifying and 
 sanctifying it and them by the waters of affliction ; He is fulfilling 
 His own first love to them, that love which never decays and 
 waxes old^ which is stronger than death and the grave. For when 
 was the Church most thoroughly successful against the world ? 
 was it not when twelve poor fishermen, without pretensions to 
 literature,* without any worldly consequence, high birtli, or family 
 interest, commissioned by their great Head, assailed the world on 
 every side, and yet had no weapons of attack but truth, and 
 
 •Acts, iv. 13. 
 
! 
 
 ., as 
 
 4 
 
 patience, and meekness, and snffering, and unshrinking fidelity to 
 their master ? And what was the effect of that assault ? Do the 
 sayings of our Lord — do the acts of the Apostles bear record that 
 the Church was in possession of ample endowments, — that the 
 powers of the State cherished her in their bosom, as the great 
 benefactress and protectress of mankind ? The Apostles, we must 
 admit, spake the truth, and delivered their message in a manner 
 far more likely to do good and win souls to Christianity than any 
 of us can hope to do. Yet was there no opposition ? no heart- 
 burnings ? jealouisies and divisions ? no strife among families ? no 
 " perverse disputings of men of corrupt minds, supposing that gain 
 is godliness ?" Why, the New Testament is full of such accounts, 
 from one end to the other. Begin with our Lord's own prophecy 
 of his Church, and read the Acts of the Apostles, and the Epistles, 
 one after another, to the last Chapter in the Revelation of St. John, 
 and what is it all but an account of trouble, division, dissension, 
 opposition, persecution, with prayer, and faith, and suffering, and 
 victory, purchasod with the blood of the Saints, and the sufferings 
 of those who confessed the truth. " Suppose ye that 1 am come 
 to send peace on the earthy 1 tell ye nay, but rather division." 
 This does not justify those who make divisions, but it completely 
 overturns the argument, that the Church must fall when it is 
 poor, persecuted, or divided. The Church of God, at its founda- 
 tion, suffered all this, yet it grew and prospered. 
 
 Now then, I say, when God sheds some of the same love-tokens 
 upon us, why should we become alarmists, and talk of the Church 
 falling to pieces ? It is true we want Pastors, who understand the 
 real state of the question, not mere men of the world ; and it is by 
 such men only that the Church can be supported. What will 
 mere birth, family interest, or showy, fashionable acquirements, 
 or contempt of Dissenters do to rouse sinners to repentance, to bring 
 out the doctrine of the Cross, to impart consolation to the heavy 
 laden in soul, to dry the mourners' tears, to comfort the penitent, 
 to sympathize with the afflicted ? Can a man dry up the tears 
 of mourners, who has never shed tears of his own ? Can those 
 wlio have never humbled themselves before (xod, with prayers and 
 weeping for their own sins, persuade others of the danger of living 
 an ungodly, irreligious life ? Will Dissenters be convinced of their 
 errors by being told that spiritual religion is cant and hypocrisy, 
 or by being scornfully excluded from all possibility of hearing the 
 doctrines or teaching of the Church ? 
 
 Who will be persuaded to forsake all and follow Christ by a 
 Clergyman who looks on his calling as an ordinary profession, by 
 which he is to gain money as by an ordinary trade ? Even in 
 England, where the endowments of the Church are more ample, 
 such Pastors do incredible injury ; hero, where there never have 
 been any endowments, where the Church has subsisted on the 
 
I 10] 
 
 voluntary offerings of the people of England^ from the beginning, 
 (though these voluntary offerings ought to have been the offerings 
 of those to whom the Gospel was preached,) and where, until the 
 rich can be brought to see it to'be their duty to endow the Cliurch, 
 it must still be supported in the same manner, — here, such Pastors 
 are not only an injury, but a mockery ; for, after all, why should 
 we do so gross an injustice to any Body of Christians, as to suppose 
 that they will see men earnestly labouring for their good, and yet 
 deny them a decent and even honorable maintenance ? why should 
 we think that Churchmen cannot and will not do what other com- 
 munities (less favoured, as we suppose, than ourselves,) have done, 
 and are still doing for their own Pastors ? Why above all should 
 we doubt God's ability and willingness to provide for us, or imagine 
 that He who created and redeemed us, at the price of His own 
 death and passion, will not have wisdom and consideration and ten- 
 derness enough to provide for our wants, and satisfy our reasonable 
 desires ? 
 
 I deem it my duty then to charge you who are to be ordained, 
 and all others who intend to seek ordination at my liands, to take 
 care that the principles on which you enter the Ministry are those 
 of the Apostle in the text, — " Thou, O man of God, flee these 
 things." Let your first object be devotion of soul to the great 
 work of salvation of souls through the ministry of the Church. A 
 reasonable provision for your bodily wants you may expect, and 
 will surely find; but to enter the ministry in the expectation 
 of making it a lucrative profession is a delusion, and, therefore, do 
 not attempt it. A reward on earth and in heaven is not given to 
 man ; you must sacrifice one or the other. 
 
 I proceed to the second branch of your duty, — what you are to 
 "pursue;" in short, the real object of your life. "Follow after 
 righteousness, godliness, faith, love, patience, meekness." 
 
 You must be honest men. A Clergyman who is dishonest, or 
 extravagant, practises sordid arts to get money, or contracts debts 
 which he has no means of paying, can never have any moral or 
 spiritual influence over others ; he will cease to be respected, and 
 will become an object of pity or of scorn. 
 
 You must be men of picfi/ and reverence towards God. Your 
 reverence for holy things must be visible in all your deportment. 
 You must not be the first to teach the people to hold the house 
 and service of God as cheap and mean. You must minister in 
 holy things with a constant sense of the immediate presence of 
 God ; and show, by the sobriety and holiness of your lives, that 
 your great desire and aim is to be the same men out of the house of 
 God that you appear to be in it. 
 
 You must be men of faith. The revealed wiU of God must be 
 your standard ; not the opinion of the world. And while you do 
 not desire needlessly to offend, you must boldly speak the truth. 
 
 I 
 
 i 
 I 
 
 i 
 
 ;» 
 
 I 
 
led. 
 
 I 11 J 
 
 and shun a popularity foui.ded on surrender of principle : and 
 remember that a woe is pronounced wiien " all men speak well of 
 you," and a blessing when " men shall revile you ;" and that " if 
 they have called the master of the house Beelzebub, how much 
 more shall they call them of his household." You must be pre- 
 pared for sore trials and great discouragements ; for ingratitude, 
 where you have been most laborious and taken most pains to please ; 
 for censure, where you have most truly followed Scripture ; for 
 opposition to the declared mind and will of God ; for sudden 
 reverses, and the destruction of all your long cherished plans and 
 prospects. You must be prepared for this ; and rest wholly upon 
 God, and commit your cause to him. He watches over you, loves 
 you, feels for you tenderly, sympathizes with your feeblest endea- 
 vours, and will defend the right and punish the wrong doer. Live 
 upon God altogether, and " put not your trust in princes," nor 
 " in the son of man in whom there is no help." 
 
 You must be moi of love ; — love to the Incarnate God, who 
 redeemed you by His cross and passion, — love intense, yet sober ; 
 — a lamp that burns with a pure and steady light, fed by secret 
 meditation and communion with the Father of mercies. You must 
 cherish in your hearts a constant sense of your obligations to God's 
 mercy, and a tender compassion for the souls of men. Towards 
 your bitterest enemies you should feel no enmity ; but be more 
 ready to forgive and do them good, than they are to revile and 
 calunmiate yon. 
 
 You must be men of patience ; never daunted by apparent 
 impossibilities, but believing that all things are possible to integrity, 
 faith, and prayer ; and that no situation can be so perplexing, no 
 loss so ruinous, no temptation so ensnaring, no adversaries so strong, 
 as to deprive you of the assistance of the Almighty. Still strive 
 and labour on ; though faint, pursue ; though fallen, arise and 
 prevail. 
 
 You must be moi of meekness ; endeavouring to disarm violence 
 by soft answers, and to learn of Him who is meek and lowly of 
 heart. Behold your ])attern, and let all your prayers, desires and 
 studies be bent this way. 
 
 O happy land which possesses such Pastors I Thrice happy 
 Shepherds of the flock, if such be your attainments — such your 
 character. You need not envy worldly greatness, nor desire 
 worldly riches ; you are greater than any station can make you, 
 richer than if the wealth of the Indies were poured into your coffers. 
 Yours are the imperishable riches of Christ, which you carry about 
 with you in your own bosoms, and impart freely to your fellow 
 creatures. Whose labour so well paid as yours ? Whose wealth 
 so incorruptible / Whose glory so unfading ? Whose station so 
 dignified and honorable as that of the heralds of mercy to mankind 
 — the regenerators of society— the helpers of the friendless and the 
 
'^J 
 
 [ 12 J 
 
 lost — the companions of mourners — the imitators of Christ — the 
 appointed ambassadors to a fallen world ? Your work is good, 
 your station is noble, your aim is high ; let your motives be as pure 
 and your character as sterling. Disgrace not your profession by 
 low aims and sordid views — by asking only " what shall I eat and 
 what shall I drink, and wherewithal shall 1 be clothed ?" but seek 
 ye first the kingdom of God and His righteousness, and all these 
 things shall be added unto you." 
 
 Yet one thing more ; — " Fight the good fight of faith, lay hold 
 on eternal life, whereunto thou art also called." 
 
 The higher your aim, the more difficulty in reaching it. Self, 
 in a thousand subtle forms, both in your own heart and in the hearts 
 of others, will strive to prevent your noble object. Therefore you 
 must be combatants ; not with carnal weapons — not with violent, 
 angry words, or bitter revilings, but with prayer and fasting, and 
 patient waiting on God, and reliance on His help, and unconquer- 
 aWe constancy even to the end. Give not up one particle of saving 
 truth once delivered to the Saints, for the result will be fatal to 
 your own success. Though you fight with numbers, you have 
 greater numbers on your side ; not arrayed in mortal flesh, but in 
 robes died in blood — an invisible, yet glorious company — witnesses 
 of your exertions, and longing for the great consummation, to 
 assist you in the conflict ; they are interested in your success, and 
 were once themselves tried in the same battle field ; their cause 
 and yours is one and the same. 
 
 Remember also, that every spectator of your Ordination is a 
 witness for or against you ; and that the number of such witnesses is 
 great. Yet how could you escape the all-seeing eye of God, or 
 deceive him who is of purer eyes than to behold iniquity ? 
 
 Well might such requirements fill you with dismay. Yet hope 
 to the end, for eternal life is your prize ; your reward will be pro- 
 portioned to your labour, — to the opposition and trouble you meet 
 with, — to the difficulties you encounter on your way, — to your own 
 patience, disinterestedness, faith and sincerity. And that reward 
 — O how great, how unspeakably glorious it will be ! If you do 
 well — if you labour diligently in your Master's cause, you will do 
 good to many whom you never knew, — you will comfort many a 
 mourner who sorrows in secret, — and you will meet again in heaven 
 those whose tears you have dried, and whose sorrows you have 
 comforted. You may be assailed by angry spirits, but the good 
 and the wise will respect you : the children whom you have bap- 
 tized, instructed and encouraged in the ways of godliness, will rise 
 up to be your defenders ; the widow and the orphan, the aged, and 
 the fatherless child, will call you blessed ; the poor will ofler up 
 their united prayers in your behalf, and the prayers of the poor will 
 be heard ; and when you have fulfilled your course, you will find 
 that the evils you contended with " are come to a perpetual end," 
 
 I 
 
 # 
 
 I 
 
 :M 
 
t 13 ] 
 
 and the good you effected is imperishable and eternal. Yes ! 
 Eternity itself depends upon this little point of time. Hours are 
 speeding on, weeks are passing away, months and years are dis- 
 solving fast as the drifted snow before the advancing sun ; but the 
 good you will have done belongs to eternity, and cannot be impaired 
 by time ; centuries after your decease — innumerable ages hence, 
 it will last on> undecaying, ever new, ever increasing your own 
 happiness and satisfaction, and the happiness of those to whom God 
 has made you an instrument of grace and glory. 
 
 O man of God ! think, and pray, and labour, and be wise for 
 eternity, and do not throw yourself away on time. Think of 
 this world's unreal friendship, hollow flattery, petty scheming, 
 foolish jealousies, vanished away as a scroll, the veil uplifted, the 
 Redeemer's countenance seen, and the "general assembly and 
 Church of the first born" all gathered together ; their persons 
 countless, but their heart as one ; nothing low or mean, nothing 
 sordid, covetous, sensual, cleaving to them ; all that is pure and 
 meek, gentle and attractive, wise and virtuous, noble and com- 
 manding, honest and true, docile and obedient, bright and angelical, 
 met together to form one City of God, one seamless robe, one 
 " garden inclosed," one " fountain sealed." O man of God ! 
 labour and pray and be wise in time ! for otherwise thou wilt repent 
 but ODce, and that once in vain, throughout eternity. 
 
\ ii^jcitirioiv. 
 
 •7 
 
 % 
 
 % 
 
 * 
 
 " The Priest's lips should keep kiiowietlgc, rinJ thoy should Keek the law at 
 his mouth; for he is the Messenger of the Lord of Hosts." — Malachi, ii. 7- 
 
 The Prophet Malachi lived in a time of greater trouble, anxiety, 
 and confusion than had probably occurred before his time, or has 
 ever occurred since. The Jewish people had been widely disper- 
 sed ; and, though a few returned to their own land, and, under 
 divine sanction, proceeded to re-build the temple, they built with 
 fear and trembling, the work was occasionally saspended, and they 
 were forced to have recourse to weapons of defence, even whilst 
 they built in the work. Their enemies were numerous and active, 
 their friends weak and few, and the disorders which arose among 
 them from their long residence in a foreign land, greatly augmented 
 their difTiculties. 
 
 The vision and prophecy had not entirely ceased, but was less 
 frequent ; and the miraculous powers to which their forefathers had 
 been accustomed seem to have been unknown to them. The 
 seminaries of divine and human learning, called the Schools of the 
 Prophets, in which persons destined for the sacred ministry received 
 their education, and in which (as we gather from Holy Scripture) 
 they were exercised in the interpretation of the sacred writings, and 
 in Church Music, no longer existed. 
 
 The Priests seem to have been, many of them, a degraded mer- 
 cenary race, who, during Nehemiah's five years' absence at the 
 Court of Artaxerxes, allowed every species of abuse to creep in 
 among the people, and amongst others the neglect of the service 
 of God. This they performed in so slovenly a manner as was 
 highly discreditable to them ; and this chapter opens with a severe 
 rebuke of their sin. The Prophet reminds them that they had been 
 rightly punished for it. They had themselves become as base and 
 contemptible in the eyes of the people, as they had made the ser- 
 vice of God appear to be ; and having acted on the miserable prin- 
 ciple that any thing was good enough for God, they now found 
 out that others would consider that any thing was good enough for 
 them. The Prophet then refers to the original institution of the 
 Priesthood, and to the selection of the Tribe of Levi for that pur- 
 pose, according to the divine command, and compares the conduct 
 of Aaron, Eleazar, Phinehas, and others, with that of their dege- 
 nerate successors. The first persons appointed to that office had 
 not been mere isacrificers — men who performed a certain round of 
 
 > ■.% 
 
% 
 
 I I.' I 
 
 duties witliout regard to tho lioiiour of God, the dignity of his 
 sanctuary, or the instruction of th. people. They were upright 
 and truthful men, who performed all their duties in the most reve- 
 rent and conscientious manner, and who instructed others alike by 
 their words and by their example. "For" (he proceeds) "the 
 Priest's lips should keep knowledge." His mind should be a holy 
 treasury, enriched with sacred stores of divine and hunian learning, 
 out of which he should be able, in due season, to instruct, exhort, 
 persuade, and rebuke, according to the wants and capacities of his 
 hearers, and thereby convey to them the interpretation of the law, 
 as the accredited messenger or ambassador of the Lord of Hosts. 
 
 If, then, so much were required of the Jewish Priests, under a 
 dispensation confessedly inferior, and intended to give way to a 
 " better covenant, established on better promises," how much is re- 
 quired of us ! How necessary must it be that, under the Christian 
 dispensation, the Priests of the new law should be rightly instructed 
 and duly qualified for their high office ! If, in Jewish times, the 
 neglectful offering of the blood of beasts was deemed an insult and 
 dishonour to God, how great must be the injury done to the Chris- 
 tian Religion by an ignorant, ill-instructed, mercenary, or unholy 
 Minister ! Their ministry was chiefly concerned with the moral 
 duties of the law ; ours with the higher graces of the Gospel. 
 They served in shadows ; we in substance. They offered the 
 types ; we realities. They had rites ; we have sacraments. They 
 spoke of the cleansing of sin by the blood of bulls and goats ; we 
 of the precious blood of Christ. They required obedience by 
 temporal penalties; we invite to obedience by the example of 
 the Son of God, and the promised grace of His Holy Spirit. 
 Their rewards were chiefly of a temporal kind ; ours are eternal. 
 In short, as the substance is better than the shadow — the Sacra- 
 ments of the Gospel better than the Ceremonies of the Jews — 
 the teaching of Christ and of His Apostles clearer than the sayings 
 of the Prophets, — so ought we to be endued with more and with a 
 deeper kind of knowledge ; and the study of Divinity should be 
 laid deeply, begun systematically, continued vigorously, and ended 
 only with our lives. 
 
 I do not know, therefore, that I can select a better subject than 
 the text for our consideration on a day which combines two impor- 
 tant objects, — the one the Ordination of another labourer in the 
 liord's vineyard, who cahae among us too late to be ordained at 
 the usual season, — and the other the success and prosperity of an 
 institution intended for the instruction of the youth of the whole 
 "rovince, and more especially for students in the deep and difficult 
 subject of Theology. As Bishop of the Diocese, as Visitor of the 
 College, I must necessarily feel an intense interest in both these 
 subjects. As regards the first, it has occupied my attention almost 
 every day since I first arrived in the Province ; as regards the 
 
^ 
 
 I Hi I 
 
 second, whilst the Statutes of the College require me to insist on 
 their due observance, and on the correction of every abuse ; so 
 both my inclination and my duty urge me to uphold and foster it 
 as far as lies in my power. But as we are here assembled to day, 
 not for legislation, but instruction, and instruction common to both, 
 let us proceed to consider what the text so prominently contains, 
 — the necessity and advantage of a diie acquirement of learning, 
 human and divine^ in order to the right exercise of the Christian 
 Ministry. 
 
 " The Priest's lips should keep knowledge." He cannot keep 
 what he has not learned. It is, as St. Jerome observes, " scientia 
 custodienda, non proferenda" that is to say, it is not a smattering 
 of terms, a mere empty pouring forth of set phrases, without mean- 
 ing ; it is a depositary of holy truth, well arranged and digested in 
 the mind, gotten with care and labour, kept with diligence, and 
 imparted as it is needed. For if the lips are to keep it, it is for 
 the purposes of utterance. There must be a treasury of knowledge, 
 or it will be soon expended ; but the treasure must be opened, or 
 it is useless to the world. 
 
 All knowledge is for some good end : for, as Lord Bacon ob- 
 serves,* — " the greatest error of all is the mistaking or misplacing 
 " of the right end of knowledge. For men have entered into a 
 " desire of learning, sometimes upon a natural curiosity, sometimes 
 " for ornament and reputation, sometimes to enable them to victory 
 " of wit and contradiction, and most times for lucre and profession, 
 " and seldom sincerely to give a true account of their gift of reason, 
 " for the benefit and use of men. As if there were sought in 
 " knowledge a couch, whereon to rest a searching and restless 
 " spirit ; or a terrace for a wandering and variable mind to walk 
 " up and down, with a fair prospect ; or a tower of state for a proud 
 " mind to raise itself upon ; or a fort or commanding ground for 
 *' strife and contention ; or a shop for profit or sale ; and not a rich 
 " storehouse for the glory of the Creator, and the relief of man's 
 " estate." 
 
 So that the getting of true knowledge may, perhaps, be thus 
 defined, — the union of contemplation and action in the glory of 
 God and the good of mankind. Should it be asked, why the first 
 preachers of the Gospel were men destitute of much of human 
 learning, which is now thought requisite, and whether, therefore, 
 less learning and more religion might not suffice, it is sufficient to 
 reply, in the words of the same great writer, that " though it pleased 
 God, for the first establishing of the faith, to make use of persons 
 unlearned, more evidently to display His own immediate work, and 
 to abuse the pride of all human wisdom ; yet, in the very next 
 succession of teachers, he sent His divine truth into the world waited 
 
 I' 
 
 i 
 
 
 • Lord Bacon, Advancement of human learnlDg; 
 
insist oil 
 
 ■i 
 
 buse ; so 
 
 
 1 foster it 
 
 1 
 
 d to day, 
 
 'l 
 
 n to both, 
 
 
 contains, 
 
 4 
 
 leandng., 
 
 Christian 
 
 
 mot keep 
 
 
 " scientia 
 
 
 mattering 
 
 
 aut mean- 
 
 '.1 
 
 igested in 
 ence, and 
 t, it is for 
 nowledge, 
 )pened, or 
 
 3acon ob- 
 
 nisplacing 
 
 red into a 
 
 sometimes 
 
 to victory 
 
 profession, 
 
 of reason, 
 
 sought in 
 
 d restless 
 
 to walk 
 
 or a proud 
 
 'round for 
 
 not a rich 
 
 of man's 
 
 s, be thus 
 glory of 
 y the first 
 of human 
 therefore, 
 ifficient to 
 it pleased 
 )f persons 
 work, and 
 very next 
 rid waited 
 
 on with other learning, for so we find Saint Paul, tlie most let? rnedl 
 nmong the Apostles, had his pen most used in the Scriptures of 
 the New Testament." Indeed the very gift of inspiration vouch- 
 safed to them who more needed it, but denied to us, proves tlie 
 necessity of those subordinate aids to fit and prepare men for the 
 great work of the ministry, for the right discharge of which no help 
 can be too great. Th • study of the word and of the works of God 
 is tlie fountain from wl ich flow forth all the streams of that know- 
 ledge which we call (for distinction's sake) secular and divine. 
 First, the word of God is the original of all knowledge concerning 
 heavenly things. Now, seeing it has pleased God to cause this 
 word to be written in two languages not now spoken, in the one 
 of which most of the great lights of antiquity, whether poets, orators, 
 historians, or rhetoricians, were wont to speak, — we are naturally 
 led to those languages which are necessary to be known before we 
 can understand the word of God, as it was originally spoken. 
 Seeing, also, that the word of God itself is written in different 
 styles, some part in poetry, some in prose, some part in history 
 and biography, some part in mystical and symbolical language, as 
 that of the Prophets, we see the necessity of mastering these several 
 ways of writing before we can reach the full understanding of the 
 sacred word. So that to form the accomplished Divine a large 
 measure of secular knowledge is necessary : acquaintance with his- 
 tory, inasmuch as the Scriptures are the record of all the ancient 
 traditions of the human race, and are connected with the histories 
 of all ancient nations ; acquaintance with poetry, to be able to 
 appreciate the books of Moses, the Psalms, and the writings o( 
 the Prophets ; and a knowledge of the laws of the ancients, that 
 they may be compared with the Hebrew polity. So that the great 
 masters of taste, and models of ancient eloquence among the Greeks 
 and Latins, may be regarded as forming the mind more thoroughly 
 to appreciate that heavenly wisdom and knowledge which, thougli 
 different in its kind, requires an intellect no less enlightened, and 
 a judgment no less matured, for the full understanding of them. 
 It will easily be perceived that I am not now speaking of the 
 learning requisite for the ordinary reader of the Bible. Doubtless 
 the Bible contains in it enough to comfort and guide the simplest 
 and most unlearned. But I am now speaking of the teachers, not of 
 the taught ; not of those who are obliged to content themselves 
 with a faithful English translation, which they must take on trust, 
 because they have no means of ascertaining whether the translation 
 be good or no ; but of the Divine, whose business is to impart to 
 others out of the fulness of the Scriptures, and who is therefore 
 bound to go to the original tongues in which those Scriptuies were 
 written. So that we see, that the study of the Scriptures (without 
 which the Priest's lips cannot keep knowledge) includes in it (if 
 these words be taken in their largest sense) a previous foundation 
 
 B 
 
t 18 j 
 
 1 ii 
 
 of secular learuiiiS' tm nlnoh h engrafted the knowledge of tlie 
 Word of God itself. 
 
 But ns the Word of (rod is thns the fountain of one branch of all 
 secular knowledge, that branch, I mean, which is conversant with 
 the province of taste, so are the works of God the fountain of 
 another branch which is partly concerned with strict demonstration, 
 partly with induction. For what arc the two great branches of 
 Pure and Mixed Mathematics, the one treating of number, exten- 
 sion, and mitgnitude, the other the application of those properties 
 to the phenomena of niiture — what ar(^ they but the unfolding of 
 (^od's works, or rather of that very small portion of His works which 
 it is permitted us to know, in which all these essential properties 
 are found ? 
 
 We see then that all knowledge of a secular kind is founded on 
 the study of (rod's inn-f/ nnd trorks, the one the record of the earliest 
 learning, the otiier the depositary of the latest science ; and that 
 (;onsequently a wise man will never neglect such human helps as 
 train his mind most effectually for the right performance of his 
 duty, which is to teach mankind to honour God in his works, and 
 to know and love God in his word. Having said so much on 
 the necessity of secular knowledge, let us come to that which 
 may be properly called divine ; such as it is necessary that the 
 student in Divinity should attain, in order to render him apt 
 and meet for his great Master's work. Indeed the Epistles to 
 Timothy and Titus give ample proof of the necessity of such study. 
 " Give attendance" (says the great Apostle) " to reading. Stu(iy 
 to shov,- thyself approved nnto (ilod ; a workman that needeth not 
 to be asliumed, rightly dividing the word of truth. Meditate upon 
 these tilings, give thyself wholly to them that thy profiting may 
 appear to all : that the man of God may be perfect, thoroughly 
 furnished unto all good works." 
 
 To this end a variety of directions is given suited to the different 
 ages and classes of society. The time will only permit me to 
 name the heads of such branches of learning as are necessary for 
 the sound Divine. 
 
 1 . He ought to have a thorough acquaintance with the facts of 
 (he sacred Scriptures ; that is, with the History of the Old and New 
 Testaments. This involves an accurate knowledge of Chronology, 
 an acquaintance with the connection between Profane and Sacred 
 History, a knowledge of Jewish and Pagan Antiquites, which 
 mutually throw light on each other, and a knowledge of the Jewish 
 Polity, Civil and Ecclesiastical, at its foundation, changes, and 
 final dispersion. The knowledge of these facts also supposes the 
 study of Prophecy, in its several periods, its order, moral use, and 
 fulfilment ; the study of the types, as bearing on all the great facts 
 of the New Testament ; the study of the Gospels, with a view to 
 ascertain their difference.s, their harmonious combinatioHj and th« 
 
 I 
 
 I 
 
I 
 
 I 
 
 'ledge of tiie 
 
 bmncli of all 
 versant with 
 
 fountain of 
 'nionatration, 
 
 brtmclips of 
 iiiber, exten- 
 >.sc' properties 
 
 unfolding of 
 works which 
 al properties 
 
 s founded on 
 >f the earliest 
 L'e ; and that 
 man helps as 
 tnancc of his 
 s works, and 
 
 so much on 
 that which 
 arv that the 
 der him apt 
 ; Epistles to 
 f such study, 
 ling. Stu(iy 
 
 needeth not 
 [editate upon 
 Fofiting may 
 , thoroughly 
 
 the different 
 lermit me to 
 aecessary for 
 
 i the facts of 
 Did and New 
 Chronology, 
 ! and Sacred 
 uites, which 
 >f the Jewish 
 hanges, and 
 supposes the 
 >ral use, and 
 e great facts 
 ith a view to 
 :ion, and the 
 
 
 it 
 
 ^ 
 
 objectfi for whi<!h (hey wero. written ; the .study of the Epistles. 
 v^ ith ft kii'iult»il£fe of tin; persons to whom tlicy wore written, and 
 the particular (|U('stion.s then affitated. 
 
 2. He ouijlit to know the ri'rlit method of Scripture interpreta- 
 tion ; for vvhi(;li purpose lie slionid be aoqniiiiitod with the laws 
 of Hebrew l\)etry, in w|ii( li tJu. u:reater part of Scripture is written, 
 with the manners and customs of lli(> .lews and of eastern nations, 
 as well as with some of the best commentaries and expositions on 
 the Scripture, ancient as well as moilern. 
 
 3. He slionld he well and .«ystemati(!ally instructed in the doc- 
 trines whicli he is to teatih to others, nuiking himself master of 
 some orderly arran^^ement of sacred truth, by whicli he may see 
 the bearinjj; and ilei)eiuUince of each truth upon the other, and the 
 fulness oi' the whole. Witlioul ;.his, how is he (jualified to explain 
 the Creeds, the Littrgy, and tiie S-vipinres to the people ? The 
 Apostle's Creed alone re(|iiires u well di^e;^ted order oi Theologv 
 in the Student's own mind ; for though apparently simple and 
 inartificial in its construction, it i , as a whole, most proConnd, and 
 exhausted the learning and labour of thuL great Divine, Bishop 
 Pearson. 
 
 4. He must be equally conversant with the duties of the Chris- 
 tian life, in all their harmonious proportion, in order that he may 
 set them before the people in due order, and not preach a continual 
 round of Sermons on one subject, alike tedious and unprofitable to 
 the hearer. 
 
 0. He must diligently acquaint himself Avith the origin, first 
 planting, rise and progress of the Christian Church in all its bran- 
 ches, with the eftbrts made by Satan and wicked men to overthrow 
 it, and with the bright examples of well doing and patient suffering, 
 which from age to age have attested its divine original. In other 
 words, he must be a careful Student of Church History, especially 
 early ( Uuircli History. And for this purpose he must consult the 
 original historians, and fathers of ecclesiastical history. 
 
 6. In order to defend the truth, he must be qualified to oppose 
 error ; and must therefore understand the different heresies which 
 have sought the overthrow of the C'hristian Ciiurch, and which, 
 by the might of its defenders, under (xod's blessing, have been 
 successively overthrown , 
 
 7. He nuist know the right method of a Pastor's life, being 
 gradually trained up in it under experienced persons, and by con- 
 tinued practice in con)position, gaining the facility of expressing 
 himself in clear, intelligible, and forcible language. 
 
 8. More especially he must have a thorough knowledge of the 
 History and Constitution of that branch of the Church to whicli 
 he himself belongs. He must understand the real ground taken 
 by the authors of the Reformation, its gradual developement, sore 
 struggles, and the enemies which opposed its progress on one side 
 
I -^0 1 
 
 and the other. He must be acquainted with the history and inten- 
 tion of the Articles and Liturgy of the Church of England. He 
 must be conversant with the writings of the Divines who compiled 
 those Articles and Liturgy, and the sources whence they were 
 taken. He must diligently read the history of the times that went 
 before and followed that event, and give his days and nights to the 
 study of those great English Divines who have ever been the pillars 
 and tlefenders of our own branch of the Catholic Church. For of what 
 use are the names of our English Divines sleeping disgracefully upon 
 our shelves, unless they be studied and their principles understood ? 
 
 Need 1 add, that these intellectual qualifications must, after all, 
 be accompanied by his own experimental acquaintance with the 
 saving truths of the Gosp'^l ; that is, by an upright and conscien- 
 tious walk with God, a life of prayer, personal sacrifice, and devo- 
 tion to the cause of truth, and that without such a life, no qualifi- 
 cations, however great, can render his ministry approved of Grod, 
 or' acceptable or useful to mankind. 
 
 I have now at some length, but with as much brevity as the 
 subject would admit, endeavoured to discharge the task of pointing 
 out the various and difficult studies which ought to engage the 
 care and diligence of young men preparing for the ministry. 
 
 That a full and accurate acquaintance with all these studies 
 cannot be expected of all, nor of any, at once, I am well aware. But 
 as the ground of all knowledge is a consciousness of our own de- 
 fects, 1 am more solicitous to set before you a correct standard of 
 acquirement, than to ask whether that standard has in all respects 
 been attained. But to take a low mean standard, or (which is 
 worse) to take no standard at all, and enter the ministry from the 
 sordid motive of self interest, is to degrade the Church, to ruin the 
 country, and to lose our own souls. What good can be expected 
 from any country — what singleness of purpose — what uprightness 
 of dealing — what honesty between man and man — what generous 
 enterprize — what advancement in liberal pursuits, where the Minis- 
 ters enter on their profession as a petty Chapman deals with his 
 wares, and '* crouch to the people for a piece of silver and a morsel 
 of bread ?" One hears it frequently repeated that this is a young 
 country, and one would naturally suppose that youth requires to 
 be fed, nourished, and supported with solid nutriment of wholesome 
 institutions, goodly discipline, sound instruction, fresh and vigorous 
 association. A young country requires above all others the asso- 
 ciations of the old ; the life blood of her noble institutions, the interest 
 of her commanding arts and sciences, the taste and feeling kindled 
 by enterprise, skill and industry. But if this sickening talk of 
 a young country be only to foster and promote political ends, or 
 private interest, and to extinguish all that is really good, because 
 to those who have never seen the old it is perfectly new, then the 
 sooner we are rid of it the better. 
 
>ry and inten- 
 Dngland. He 
 who compiled 
 36 they were 
 mes that went 
 
 I nights to the 
 pen the pillars 
 1. For of what 
 racefuUy upon 
 s understood ? 
 nust, after all, 
 ance with the 
 and conscien- 
 ice, and devo- 
 ife, no qualifi- 
 .'oved of God, 
 
 brevity as the 
 ,sk of pointing 
 to engage the 
 linistry. 
 these studies 
 
 II aware. But 
 f our own de- 
 ct standard of 
 in all respects 
 
 or (which is 
 istry from the 
 3h, to ruin the 
 n be expected 
 at uprightness 
 what generous 
 lere the Minis- 
 deals with his 
 r and a morsel 
 his is a young 
 ith requires to 
 ; of wholesome 
 I and vigorous 
 thers the asso- 
 ns, the interest 
 feeling kindled 
 cening talk of 
 itical ends, or 
 good, because 
 new, then the 
 
 I 
 
 . 21 I 
 
 And of one thing we may bo nuite sure,— that if the Ministers 
 of Religion an» merely taught to declaim on the Gospel in good sot 
 phrases, without any sound and solid acquaintance with the various 
 fiuhjccts of theology, they will never be able to give a moral tone 
 to the people under thelf cure, or enuincipute them from that fright- 
 ful state of igiioranre into wliitli their total want of the literature 
 of England li;>« plunged tli^^m. 
 
 Of what use i* it to send into the wild woods of this country, 
 where the people have searcely had U»e benefit of a conmion school 
 master, where they have no books, and no (is^oeiations but those 
 of wood, fire and water, a Clergyman who has never made either 
 the works or the word of (irod his study, and whose only attainment 
 is the being able to construe a chapter ot Thiicydides, or a Play 
 of iEschylus ? Well may it be said of such—" Tshall be unto him 
 a barbarian, and he that speaketh a barbarian unto me." There 
 is no common sympathy between the two parties, no bond of union, 
 no vital communication ; the Clergyman .soon becomes as weary 
 of his flock, as the people are weary of him. Whereas a man 
 who really has something to communicate on subjects in which 
 every serious man feels a deep interest, will be sure to find listeners, 
 and will create attention ; and his own clearne.ss of apprehension 
 of the subject will make him fit to impart it clearly to others. 
 He will delight to teach the young, and through the young he will 
 reach the hearts of the old. To the school master he will be a 
 friend, to the scholars a father, to the poor a brother, to the sick a 
 physician, to all " the repairer of the breach, the restorer of paths to 
 dwell in." He finds a people quick-witted and .shrewd of under- 
 standing, and he labours to impart to them what his own noble pro- 
 fession has taught him, that honesty is the best policy, that there is 
 a better, purer world worth seeking for, tlvat good books are sweet 
 companions by the fire-side liours, that there are profitable and 
 pleasant histories of our father-land on which the mind loves to 
 dwell, and from which it may derive instruction and consolation ; 
 and he unfolds to them the facts and doctrines of the Gospel His- 
 tory, the lives and deaths of saints and prophets of old, and loves to 
 discourse with poor and unlearned people of the kingdom of heaven. 
 What employment can be so noble, so healthful, so interesting as 
 this when it is pursued in a right spirit ? But none can so pursue 
 it but those who have some stores of their own to draw upon, whose 
 " lips keep knowledge," and who can bring forth out of their trea- 
 sure things new and old. 
 
 Let me now, then, in conclusion, speak affectionately and yet 
 plainly to those young men who are training up for the Ministry in 
 this Province. 
 
 Nothing, I trust, which I have said, will discourage any of you 
 from proceeding in this good work ; I am sure it need not. All I 
 
2*2 
 
 If I 
 
 niah to do ia to stimulate you to a right perception of the dignity 
 of your profession. It is indeed the noblest of all professions, for 
 it is the imitation of Christ in .the actions of his personal ministry. 
 Where is the profession which is worthy of a moment's comparison 
 with your own ? Is it the digging in the earth in search of trea- 
 sure ? Ts it the surveying the surface of the ground to facilitate 
 commerce ? Is it the liandling and exchanging of money ? Is it 
 the settling nien's temporal disputes, or the breeding them ? Is it 
 the healing and restoring men's bodies ? Is it even the educating 
 of youth ? All these are useful occupations, but they are earthly ; 
 •whereas yours is of heavenly mould. Your commission is divine, 
 your Master is in heaven, your name is His embassage, your office 
 His imposing, your fruit His gift, your studies glow with fire from 
 above, you sow immortal seed, you teach eternal truth, you plant 
 the very stars in the firmament of heaven ; *' For they that be wise 
 shall shine as the sun in the firmament, and they that turn many 
 to righteousness as the stars for ever and -ever." 
 
 A work like this requires higher motives, deeper study, care and 
 diligence, " laying aside the study of the world and the flesh." 
 After the attainment of your collegiate degree, three years will not 
 be too much to devote to this glorious work, in which you must all 
 your lives be learners. The country requires it of you. An ill 
 educated Ministry will be a jest and a bye-word of reproach among 
 the people. The present ti-ne is, in every sense, the all-importast 
 time. The hours now trifled away you can never wholly redeem ; 
 and when you have once entered the Ministry, you have far less 
 time for study than you wish to have. Whereas, if you stud}*- 
 diligently now, you will be able to keep up and increase your 
 knowledge hereafter. We may bless God that you are called to 
 labour in an advancing, not in a stationary, retrograding, or falling 
 Church. During the last year it has been my happiness to ordain 
 nine Deacons, and two Priests, every one of whom have passed, 
 under my own eye, a careful examination, and to admit into the 
 field two others, before ordained by the Lord Bisliop of Nova Scotia, 
 Of those ordained Deacons, three have been taken from King's 
 College, Fredericton, one from Windsor College, one from the 
 College of Bees, in England, and four, thougii not educated in this 
 Province, showed themselves, on examination, competent to the 
 work assigned them. 
 
 On my arrival, I found six students at King's College, assisted 
 by the Society for Propagating the Gospel, in order to enable them 
 to take Orders. Of this number, I have ordained two, one as 
 Curate of Fredericton, one at the Tobique. Four are now on the 
 Society's list, though tlfere are, in all, twelve not yet of age to 
 take Orders, but desirous to obtain them, and two of full age, not 
 y#t sufficiently prepared ; so that the number of candidates for 
 
dignity 
 ions, for 
 [linistrv. 
 nparisoa 
 of trea- 
 facilitate 
 ? Is it 
 
 ? Is it 
 ducating 
 earthly ; 
 s divine, 
 )ur office 
 fire from 
 
 ou plant 
 t be wise 
 ru many 
 
 I ^3 ] 
 
 Ordination at the present tune, besides those already ordained, is 
 larger than it was when I reached the Province. 
 
 1 mention these facts simply to show that there is no ground for 
 alarm or discouragement respecting onr Church, but every reason 
 for thankfulness and hope. And I take this opportunity of de- 
 claring it to be my determination to plant new Missions wherever 
 I can find a fit man, a proper place, and a suitable maintenance 
 for such a person ; and to proceed with the erection of my Cathe- 
 dral Churcli, whenever a favourable opportunity presents itself. 
 Both are objects not unworthy a Christian Bishop's prayers and 
 labours; both have been begun with prayer and in dependence on 
 the divine blessing, and T humbly hope that both wil prosper, 
 though I should not be thought worthy to see it. But whether 
 this be so or not, I commit my cause to God, and leave the event 
 to Him. To Him be the praise, and honour, and glory, tor ever. 
 
 care and 
 
 e flesh." 
 
 5 will not 
 
 must all 
 
 . An ill 
 
 :(\ among 
 
 mportast 
 
 ' redeem ; 
 
 ^e far less 
 
 ou study 
 
 ?ase your 
 
 called to 
 
 or falling 
 
 to ordain 
 
 e nassed, 
 
 t into the 
 
 va Scotia. 
 
 )m King's 
 
 from the 
 
 ted in this 
 
 ent to the 
 
 e, assisted 
 lable them 
 »'o, one as 
 low on the 
 t of age to 
 11 age, not 
 iidates for