The was strongly urged, in view of the new colonial policy of the German Empire. As to home mission work in Germany, the instrument of religious propagandism employed is that of association. Catholic Germans have largely multiplied their societies of all kinds. There is, among others, a general association for university students. The organization of societies of jurists, artists, sculptors, painters, musicians, merchants, and common laborers was strongly recommended. press, journalistic and periodical, is subjected to orthodox censorship. The Society of St. Boniface is directly engaged in furthering the development of Catholic piety, and the Society of St. Raphael is devoted to what one might call the rescue of persons in danger of moral ruin. It is to this society that the Congress at Amberg, by a special vote of honor, confided the conflict against what is commonly called "the social evil" in the large cities of Europe. It is their part to secure the opening of asylums to destitute young German girls. exposed to the abominable recruiting system of prostitution, which is one of the most intolerable scandals of our modern civilization. Other agencies of beneficence, designed to extend the field of practical charity among the indigent, claimed the attention of this assembly. The political questions which agitate the German nation also received their due share of consideration. The interest centred in the discourse of Mr. Windhorst, who ably spoke as the chief of a great party. His success was immense. He was the real king of the assembly. Not even the benediction of the Archbishop of Salzburg could counterbalance the effect of his incisive words. In an impromptu, humorous speech at a banquet, Windhorst appealed to the zeal of He summoned them to drive (!) their husbands to the polls, and by all means to avoid giving support to those hateful "National Liberals "-the party of patriotic progress in the German Empire. The ablest speech of this reactionary leader was Roman Catholic women. delivered on the last day. We can hardly consider with seriousness his proposition of a European Catholic Congress, with a view to the re-establishment of the temporal power of the Pope. He well knows that such a declaration of war against Italy would nowhere be supported in Europe. It is impossible to picture the indescribable enthusiasm provoked by his address, which ended, as did the congress, by acclaiming the Holy Father. This was its first and its last word. But will this indeed be the final word of contemporaneous Catholicism? Judging by the outcome of this Congress, it is not an era of pacification which has thus been inaugurated. VIII. MISQUOTED SCRIPTURES. BY TALBOT W. CHAMBERS, D.D., NEW YORK. 1. IN Exod. xxvii: 21, is the first occurrence of a phrase which is repeated more than a hundred times in the Old Testament, and is always incorrectly rendered as "the tabernacle of the congregation," which naturally means a place where the people assemble; but the original has a different and much more important sense, viz., tent of meeting, i. e., with God. The tabernacle was a tent, but it was different from all other tents in that it was the place where God met with His people; so that the name indicated the fellowship of the children of Israel not with each other, but with the Lord their God. This is plain from Exod. xxix: 42, where God speaks of "the door of tent of meeting before the Lord, where I will meet you, to speak there unto thee." 2. In Exod. xxxiv: 33, we read, "And till Moses had done speaking with them he put a veil on his face." All scholars agree that this is an impossible translation of the Hebrew text. There is nothing in the original answering to the word till, and the insertion of that word totally alters the meaning. The true rendering is, "And Moses left off speaking with them, and he put upon his face a veil." As long as he was uttering the Lord's commands he remained unveiled, but when that official function ended he resumed the veil, and took it off only when he went in before the Lord to speak with Him (ver. 34). The veiling may have been a matter of convenience, or to prevent the glory from becoming too familiar, or to hinder the people from seeing the gradual fading away of the illumination; but whatever was the reason it did not occur until Moses had finished his official utterances. 3. In Habakkuk ii: 15, we read, "Woe unto him that giveth his neighbor drink, that puttest thy bottle to him and makest him drunken also, that thou mayest look on their nakedness!" This is continually quoted as if it referred to social drinking usages and applied to individuals; but such is not the fact, as all critical scholars agree. The true rendering (as given in Lange) is: "Woe to him that gives his neighbor to drink, Pouring out thy wrath, and also making drunk, What the verse condemns is not the making of any drunk with wine or spirits, but the causing them to drink the cup of wrath so as to be despoiled and degraded and put to shame. This is proven by the next verse, where it is said that "the cup of Jehovah's right hand" (i. e., his cup of wrath, comp. Jerem. xxv: 15) shall come round to those who thus make others drink fury and shame and ruin. They who delight in the overthrow of their neighbors shall themselves be utterly overthrown by Jehovah. The drinking, therefore, is figurative. 66 4. In Heb. iii: 4, there occurs a very obscure statement in the midst of a most vivid description of a theophany, viz., " he had horns coming out of his hand." This is a literal rendering, but for that reason inaccurate and misleading. Thus understood the utterance, instead of being sublime, is grotesque. The true sense is given by Noyes, "Rays stream forth from his hand," it being common in Arabic to call the first rays of the rising sun horns. In Exod. xxxiv: 29, 30, 35, the denominative verb from the noun used by Habakkuk is rendered shone. Even here the margin of the Authorized Version has "bright beams." 5. In Proverbs xvi: 1, we read, "The preparations of the heart in man and the answer of the tongue is from the Lord," which is true enough in a general sense, but not the meaning of the original. An exact translation, preserving the proper force of the Hebrew prepositions used, is of the same "The preparations of the heart belong to man, But the answer of the tongue is from Jehovah." The fine antithesis corresponds with what is said in verses 9 and 33 chapter, or the proverbial saying, "Man proposes, God disposes." The most remarkable Scripture illustration of the text is found in the case of Balaam. He prepared his heart, but God controlled his tongue. SERMONIC SECTION. SOME LAWS OF SPIRITUAL WORK. BY JOHN A. BROADUS, D.D., of LouisVILLE, KY., IN WASHINGTON AVENUE BAPTIST CHURCH, BROOKLYN. But he said unto them, I have meat to eat that ye know not. Therefore said the disciples one to another, Hath any man brought him aught to eat? Jesus saith unto them, My meat is to do the will of him that sent me, and to accomplish his work. Say not ye, There are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal; that both he that soweth and he that reapeth may rejoice together. And herein is that saying true, One soweth and another reapeth. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours. John iv: 32-38. I SUPPOSE the disciples must have been very much astonished at the change which they observed in the Master's appearance. They had left Him, when they went away to a neighboring city to buy food, reclining beside Jacob's well, quite worn out with the fatigue of journeying following upon the fatigues of long spiritual labors. For months He had been at work in Judea. We have almost no record of the character of those labors, but we are told that at last the Pharisees heard that Jesus was making more disciples than John the Baptist; and then a jealousy arose against Him, and He was going away to His own country. Wearied by these long labors and by the journey, He was resting beside the well when they left Him; and here now He is sitting up, His face is animated, His eyes kindled. He has been at work again. It seemed very strange to them that all this animation and eagerness had been exercised with reference to a woman (for the Jews thought it beneath the dignity of a Rabbi to converse with woman); and if they had known, as He knew, her character and story, they would have thought it stranger still. Yet Jesus knew better than to despise the day of small things, and Jesus could foresee what they could not: that the good He was doing her would but introduce to Him many from her city. Presently they asked Him to partake of the food which they had brought; and then came the answer which so surprised them: "I have food to eat that ye know not." They looked around and saw nobody; the woman was gone; and they said, "Has any one brought him something to eat?" And Jesus made the answer which occurs in the early part of the text: "My food is to do the will of him that sent me, and to accomplish his work." And then with that thought of work He changes the image to sowing and reaping, and bids them go forth to work. Now, from this passage with its images, I have wished to discourse upon some laws of spiritual work as here set forth; for we are beginning to see in our time, that there are laws in the spiritual sphere as truly as in the mental and in the physical spheres. What are the laws of spiritual work which the Savior here sets forth? I name four. We have I. Spiritual work is refreshing to soul and body. "My food is," said the tired, hungry One, who had aroused Himself, "to do the will of him that sent me, and to accomplish his work." We all know the power of the body over the mind, and we all know, I trust, the power of the mind over the body: how any animating theme can kindle the mind until the wearied body will be stirred to new activities; until the man [Many of the full sermons and condensations published in this REVIEW are printed from the authors' manuscripts; others are specially reported for this publication. Great care is taken to make these reports correct. The condensations are carefully made under our editorial supervision.-ED.] will forget that he was tired, because of that in which he is interested. But it must be something that does deeply interest the mind. And so there is suggested to us the thought that we ought to learn to love spiritual work. If we love spiritual work it will kindle our souls; it will even give health and vigor to our bodies. There are some wellmeaning, but good-for-nothing, professed Christians in our time, who would have better health of mind and even better health of body, if they would do more religious work and be good for something in their day and generation. How shall we learn to love religious work so that it may kindle us and refresh us? Old Daniel Sharp, who was a famous Baptist minister in Boston years ago, used to be very fond of repeating, "The only way to learn to preach is to preach." Certainly, the only way to learn to do anything is to do the thing. The only way to learn to do spiritual work is to do spiritual work; the only way to learn to love spiritual work is to keep doing it until we gain pleasure from the doing; until we discern rewards in connection with the doing; and to cherish all the sentiments which will awaken in us that "enthusiasm of humanity" which it was Jesus that introduced among men; and to love the souls of our fellow men, to love the wandering, misguided lives, to love the suffering and sinning all around us with such an impassioned love that it shall be a delight to us to do them good and to try to save them from death. Then that will refresh both mind and body. II. There are seasons in the spiritual sphere-sowing seasons and reaping seasons, just as there are in farming. "Say not ye," said Jesus, "there are yet four months and then cometh the harvest ?" that is to say, it was four months from that time till the harvest. They sowed their wheat in December; they began to reap it in April. "Say not ye there are four months, and then cometh the harvest? behold, I say unto you, lift up your eyes and look on the fields; for they are white already to harvest." In the spiritual sphere it was a harvest time then, and they were bidden to go forth and reap the harvestthat waved white and perishing. We can see, as we look back, that the ends of all the ages had now come to that time; that the long course of providential preparation, dimly outlined in the Old Testament, had led to the state of things that prevailed in that time; that the fullness of the times had come, when God sent forth His Son to teach men and to atone for men, and to rise again and come forth as their Savior, and that His servants should go forth in His name. And the like has been true in many another season of Christianity: there have been great reaping times, when men have harvested the fruits which came from the seed scattered by others long before. They I persuade myself that such a time will be seen ere long in the world again. I think that the young who are here present to-day-though they may forget the preacher and his prediction-will live to see the time when there will be a great season of harvest that will astonish mankind. In the great heathen world I think it will be true that the labors of our missionaries are preparing the way, and that in the course of divine providence the same providence that overruled the history of Egypt and Assyria and Greece and Rome-the great nations of Asia are now becoming rapidly prepared to receive a new faith. say, who live there and ought to know, that there is a wonderful breaking up of religious opinion in all Hindostan, with its two hundred and fifty millions of people-five times as many, almost, as in our great country-that they are learning to let go their old faiths, and that the time must soon come when, in sheer bewilderment and blindness as it were, men will search round for something else to look upon, something else to lay hold upon. It is a sad thing to see great nations of mankind surrendered to utter unbelief, but it has often proven the preparation for their accepting a true and mighty and blessed faith. I think one can see, in the marvelous changes which are going on in Japan, a |