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And now, my dear young friends, allow me, before dismissing you at this time, to congratulate you on the peculiarly favourable circumstances under which this day resume your annual labours. In the increased number of your instructors, in the extended sphere of your studies, in the greatly enlarged size of the library, to which you have access to aid you in the prosecution of these studies, and in the scholarships which the munificence of some enlightened liberal individuals have provided for those of you who, by superior talents and acquirement, prove yourselves worthy of them; you have advantages which none of your predecessors ever enjoyed, in either of the seminaries which now, by the happy union of the Secession and Relief Churches in the United Presbyterian Church, have become one. These advantages will, I trust, be wisely appreciated and carefully improved by you.

The elders of our church met in solemn council have, in the measures they are adopting for elevating the standard of literary and theological attainment among the aspirants to the sacred office, shown themselves to be, like the children of Issachar of old, "men who have understanding of the times." The state both of the church and of the world imperiously demands a measure of attainment and acquirement, of ability and energy, of dexterity and zeal, above what were requisite to the creditable discharge of the functions of the holy ministry in former periods. What in this respect at all times was desirable, has now become necessary. Their exertions will, I confidently anticipate, be met with a corresponding spirit by you, for whose advantage they are directly intended; and if they are, by the blessing of our Divine Lord, results highly beneficial both to the church and to the world may be reasonably expected.

You have entered, my young friends, and even the farthest advanced among you have only entered, the wide and fertile field of Christian theology. Your successful prosecution of that noblest of all studies depends, in a great measure, on your allowing the obvious principle, the principle which

has modelled the whole arrangements of this theological seminary, that a well-understood Bible lies at the foundation of a sound theology, to exercise its fair influence on your mind and conduct. What is true as a general maxim, is applicable with peculiar emphasis to a science, the elements and the higher principles of which are equally contained in that ancient book the Bible: "Ex verborum intelligentia pendit cognitio rerum."

To understand theology you must understand the Bible; and to the understanding of the Bible the first requisite is a thorough acquaintance with the sacred tongues. It has been said with truth, "Nihil est aliud theologus quam grammaticus verbi divini;” and almost all theological error either originates in, or is perpetuated by, misapprehension and misinterpretation of the Holy Scriptures. It is a beautiful as well as just remark of George, Prince of Anhalt, one of the fairest ornaments of the Reformation, "The Scriptures are the swaddling bands1 of God's holy child Jesus, and they must be unfolded,—explicandum est illis,—if we would wish to see him or make him be seen."

Seek, then, to make yourselves masters of Hebrew, and of New Testament Greek: for, as Drusius pointedly observes, "Cum veritas omnis per quam religio orthodoxa consistit, ex recta sacrarum literarum intelligentia tanquam ex fonte dimanet, sacræ autem literæ Ebraica et Græca lingua scriptæ sunt, illud profecto consequitur, ut nisi cui hæ cognitæ et perspectæ sint, ad veritatem docendam, plene nullus instructus esse possit."

I would particularly recommend to you the study of the language of the Old Testament, not because it is of more importance in itself, but because in this country it has long been more neglected than that of the language of the New; and I press this on you with the greater urgency, because a knowledge of Hebrew is not only necessary to understand and expound the writings of Moses and the Prophets, but

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because, without such a knowledge, neither the writings of the Apostles, nor the system which they unfold, can be fully or satisfactorily understood or expounded. The whole style of thought, and a large portion of the idiom and construction of the language, of the New Testament, are Hebraistic. The thoughts are the thoughts of Jewish minds; and so remarkably is this the case, that the shortest and most satisfactory way of bringing out the meaning of an obscure word or phrase in the New Testament, is often to translate it into Hebrew. What was very obscure in the one language is plain in the other.

I trust that you will not be content with such a measure of knowledge in the sacred language, as will merely enable you with the help of a grammar and lexicon to translate them into your own language with some degree of ease; but that you will not rest satisfied till the whole phraseology and habits of thought of the inspired writers become so familiar to you, that the reading and understanding of the original Scriptures shall be as easy to you, as the reading and understanding of a version of them in our vernacular tongue. I should like you all placed beyond the reach of the sarcastic remark of Drusius, which, though made more than two hundred years ago, is still but too applicable to many Christian divines: "Quidam sibi persuadent abunde jam instructos esse se iis omnibus rebus quæ theologo necessariæ sunt, si possint, de dogmatibus hodie controversis, pro concione, quæ trita et vulgata sunt, dicere, cum interea ne paginam quidem unam illius libri cujus se interpretes esse profitentur, sic ut oportet, intelligant."

Let the whole course of your studies tend to this point, the more thorough acquaintance with the Holy Scriptures. Take for your motto the Apostle's words, "Give thyself wholly to these things," "Be instant in them," "One thing I do;"1 and adopt the resolution of Erasmus, "Mihi decretum est in sacris immori literis: in hoc colloco otium et negotium."

1 Ισθε εν τουτοις. 'Ey St. 1 Tim. iv. 15. Phil. iii. 13.

I would think it wrong to close this address, unduly protracted as it has been, without putting you in mind of the infinite importance of conducting your studies in the spirit of an enlightened and affectionate Christian devotion. A poet has said, "An undevout astronomer is mad." What shall we say of an undevout theologian? Yet such madmen may exist. Alas! it is to be feared, they are no rarities. I know nothing more calculated to sear the conscience and to ossify the heart than the undevout study of the word of God.

"A Scripture interpreter," says Wiclif, "should be a man of prayer: he needs the internal instruction of the primary Teacher." I am not quite prepared to say with Luther, "Bene studuit qui bene oravit;" but I am quite ready to say, "Non bene studuit qui non bene oravit." I believe a man may be truly, eminently pious, and yet but an indifferent student of divinity; but no man can be a good, or, in the best sense of the word, a successful, student of divinity, who is a stranger to Christian devotion.

Arrived at another stage in your progress towards public Christian usefulness, "thank God and take courage." Look backward with gratitude, and forward with hope. If, as I trust is the case, you have devoted yourselves unreservedly to the service of Christ, you will never regret the surrender you have made. "There is no master," said a good man and a good minister of Jesus Christ when drawing near the close of his course, "There is no master like Christ; no service so pleasant and profitable as his; no reward so full, satisfying, and permanent as his." Begin, then, all things from him; carry on all with and through him; and let all things aim at, and end in, him. Let Christ be all in all. "Now may the God of peace, who brought again from the dead our Lord Jesus, that great Shepherd of the sheep, by the blood of the everlasting covenant, make you perfect in every good work, to do his will, working in you that which is well-pleasing in his sight, through Christ Jesus, to whom be glory for ever and ever. Amen."

ADDEND A.

NOTE, VOL. I. p. 18, 1. 9.

In the Επιστολη προς Διογνητον, incorrectly attributed to Justin Martyr-written probably in the earlier part of the second century—the nature of the separation of Christians from mankind generally is thus described :-"The Christians are not separated from other men by earthly abode, by language, or by customs. They dwell nowhere in cities by themselves; they do not use a different language, nor affect a singular mode of life. They dwell in the cities of the Greeks and of the barbarians, each as his lot has been cast; and, while they conform to the usages of the country in respect to dress, food, and other things pertaining to the outward life, they yet show a peculiarity of conduct wonderful and striking to all."

NOTE, VOL. II. p. 44, 1. 20.

From this declaration the conclusion has been drawn, that none are fit subjects of baptism but such as have "the good conscience," and can give the corresponding "answer" or profession. The conclusion, though plausible, is not warranted. The Apostle Paul states, that the true circumcision before God, is not the outward circumcision of the flesh, but the inward circumcision of the heart and spirit.'-Rom. ii. 29. But it would be a false conclusion, therefore Jewish infants, who are not capable of that spiritual circumcision, or of the profession of it, ought not to be circumcised.' The fair conclusion from Paul's statement is, no uncircumcised adult should be admitted to circumcision who does not seem to have the circumcision of the heart. The fair conclusion from Peter's is, no unbaptized adult should be admitted to baptism without seeming to have the good conscience, and making profession of it. Whether any infants, and if any, what infants may be baptized, is a question which must be determined by its own evidence. We know that the infants of Jews were the proper subjects of circumcision, notwithstanding the declaration in Rom. ii. 29: And the infants of

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