self, and saidst unto them, I will multiply your sced as the stars of heaven. and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people." "He thought to do." He had in his mind a purpose to punish them, but "the Lord repented;" he changed his purpose in answer to the prayer of Moses. Now, if the answer to this prayer was preordained, then God did not really intend to destroy this idolatrous people and to make of Moses a great nation. Was it a false pretense? It does seem to us that, in the light of this theory of the preordained answer to the prayer of Moses, the above narrative is little better than a caricature of the Deity. It represents him as being very angry and threatening to do terrible things, which he knew at the time that he would not and could not do, because he had from all eternity ordained a favorable answer to the prayer of Moses. If the answer to this prayer was preordained it could not possibly fail to be given, and in that case actual punishment was never impending. Was the fearful threatening all for effect? Was it intended simply to terrify the people and prompt Moses to pray, so that God might display his sovereignty, if even it be at the expense of truth? We greatly prefer to believe that God meant just what he said, that he did really intend to punish this rebellious people with national destruction, and that he changed his purpose in answer to the prayer of Moses. This change of purpose was evidently wrought in the mind of God at the time, and not fixed by an eternal decree. Here is a most beautiful and sublime example of the prevailing power of prayer, and it should inspire us with confidence and courage in all our approaches to God. WILLIAM MAJOR.

South Bethlehem, Pa.

THE QUESTION OF "ZENANA BAPTISMS."

A CASUAL glance at the difficulties that confront our missionaries in the Orient, as suggested in an article under the above caption in the last number of the Review, might seem to present a case of an irresistible object coming in contact with an immovable one. But fortunately the case is not so bad as this, for deeper reflection will prove that such a thing is impossible, as in physics, so in morals. It may safely be assumed, indeed, that Christianity is irresistible. It must, and will, move on to the accomplishment of its divinely appointed mission, for it is assuredly destined to be the religion of the whole earth. But that heathenism, either in its religious beliefs and manifestatious, or its social structure, presents an im movable barrier to its progress, no Christian believer can admit.

Truly, the question of providing baptism for women "who have become Christians in heathen lands, where social customs of an inexorable order immure them in zenanas," is "no small problem," and before it can be solved something must give way; for the exclusion of women from the public, whatever may have been the occasion of such a social eccentricity at the beginning, is at variance with the spirit and teachings

of Christianity, and as there can be no compromise of the principles of the latter, the logic of the circumstance requires that the former shall yield. And why not? It will not be the first, or only, instance wherein social customs of an exorable order," or even religious or political dogmas and practices, have been disturbed or annihilated because they did not harmonize with the ethics of the New Testament. We instance Judaism, polygamy, slavery, etc. Whenever and wherever they have existed, on the introduction of Christianity they have been compelled, sooner or later, to give place to its higher moral standard. And this we conceive to be the fundamental idea of that aggressive system established by the Galilean Teacher, that it shall accomplish the reform of the human race in every particular in which it is found to be contrary thereto.

Must Christianity confess that "it is idle to force an issue with the custom [purdah system of India] under present conditions?" When will the conditions for the emancipation of the women of heathen lands from their social bondage be more favorable? There is no necessity for, and we do not insist upon, any "sudden and severe modification" of the present social economy of those lands. Christ's kingdom can afford to go slowly and give time for the "development of moral resistance to justify the removal [eventually] of artificial restraints." Meanwhile, the whole heathen community must be effectually taught to believe and know that Christianity does not endanger the purity of its homes nor attempt to lower moral fastidiousness among people" so lacking in knowledge of the true principles of social ethics; and it is a sad mistake to place it side by side, in comparison, with that "freebooter in morals," Mohammedanism, in its relation to the most sacred of all earthly shrines -the home. On the other hand, Christianity will not only have instructed the heathen to revere the home and to preserve it "inviolate,' but will have also so imparted the power of "moral resistance" to its inmates as to render perfectly safe in general the association of the

sexes.

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The twenty thousand women in the zenanas of India who have espoused Christianity, and are to-day "unbaptized by virtue of the embarrassment of this social condition," are to be pitied on account of the privation they are called to endure; yet their eternal salvation is by no means at stake, and should they die before the opportunity for baptism comes we cannot believe that their souls would be lost. When in God's good providence the barrier is removed, and they, or their children, or their children's children, are emancipated, then, and not till then, will their duty be imperative to publicly acknowledge their faith by seeking baptism.

The Church need not teach nor allow "lay baptism" (not that baptism is "a matter of indifference," nor yet that it is "a matter which requires that they must violate " 66 any sense of moral propriety and womanly decency);" but it may, and will, if consistent and faithful to its great Head, teach and insist that heathen women shall set aside, when it becomes possible, "their standards of existing society." 'W. A. CARVER.

McConnellsburg, Pa.

THE ITINERANTS' CLUB.

THE FOUNDATIONS STILL FIRM.

THE press is teeming with speculations on religious topics, especially those relating to religious beliefs. We are gravely reminded of the fact by clergymen and laymen who do not believe in the orthodox ideas of the atonement, punishment, the person of Christ, etc., with the inference that therefore the old views are to be regarded as obsolete. The modern form of putting the case is about thus: Rev. Mr. no longer believes in endless punishment of the wicked; Rev. Dr. has doubts on the subject of the divinity of Christ, etc.; therefore orthodox views of Christianity are declining. A few names are thus made to go far, and the most sweeping conclusions are based upon grounds the most insufficient. Suppose that all whose names are thus paraded as authorities on these questions reject the doctrines out of which they grew and take rank among the liberalists of our time. What then? The evangelical Church of Christ was not built upon them nor founded by them. It existed long before they came upon the stage of action, and it will continue when they cease to live. The truth is "built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone."

There has rarely been a period in Church history when the same argument could not have been used with equal force, and there has never been a time when the truth of the Gospel has not marched right forward. It is one of the proofs of the credulity of this superficial age that so many intelligent people are borne away from the truth by mere declarations of subjective conclusions which rest upon no foundation of fact. The truth is that the thinking people of this country and of the world are not moved away from the truth. The appeal of Scripture and of religious truth is to the hearts and consciences of humanity in general. These beat as loyally to the old theology as they ever did. The real difficulty is that so many who are called to instruct them, mistaking the voice of magazine and review articles for the voice of the people, neglect to feed them with the truths which their hearts so carnestly crave. Wherever the pulpit is loyal to the rich inheritance of truth handed down from our fathers there is warmth and Christian life. Do men gather grapes of thorns, or figs of thistles? The truth must be sown in order that the truth may be reaped. If the churches of our land were numbered to-day and the views of the people were accurately taken the Church as a whole would be found as loyal to Christ as ever. It is not true that the people of our Churches are drifting away. It is a figment of the imagination of them who would have it so. So long as our people are true as they are there is little danger from the attacks which are now being made.

Nor is the scholarship of the country drifting away from the evangelical faith. We have said that the people are loyal to their faith. We go a step further and say that the scholars are loyal also. Far be it from us to

depreciate the talents of many who hold the views we here antagonize. No question is raised as to their conscientiousness or their ability. But biblical scholarship is mainly orthodox, especially in England and America. Bishop Ellicott, the greatest of modern grammatical exegetes, is in harmony with the soundest evangelical teaching. So, too, are Lightfoot, Vaughan, and others. The biblical thought of our own country is almost entirely on the same side. Where, however, says some one, is the scientific thought of the times? We answer at once, it is drifting-drifting as to science, drifting also as to religion. Unstable as water, it cannot have any force over the religious mind of our age which we can consistently accept as authoritative. Failing to answer the final questions which the religious world must ever ask as to the origin of sin, of goodness, and of hope; failing to give any satisfactory method by which a wicked world is to be made better; failing to solve the deep problems of our higher nature which have come up through all the ages, it cannot be regarded as a teacher of religion.

What if many clergymen have wandered? Does that shake the fabric of religion? Is not the edifice as perfect as ever? Are orthodox pulpits destitute of ministers, are orthodox churches empty? Are the churches filled where a modified and, as they say, improved Gospel is proclaimed? Let us estimate all that is claimed at its full value, but let us not be led away by false ideas as to the nature and strength of the inroads which are being made upon the Church. It is the constant weakness of our adversaries to misunderstand the forces on the side of the Church of Christ. A supernatural religion will not be overthrown by natural causes. The faith of the Church is strong in the supernatural forces which underlie its progress. Those who have gone have not affected with disloyalty those who remain. It still remains true that "the foundation of God standeth sure, having this seal, The Lord knoweth them that are his."

NOTES ON HARMAN'S "INTRODUCTION," CHAPTERS III-V. THESE three chapters have to do with the linguistic character of the Old Testament, namely, its language, its manuscripts, and its versions. These are logically presented, inasmuch as it is necessary to know the original language in order to study its manuscripts or its versions. The student of English who has never studied the classical or biblical languages will find these chapters difficult to comprehend, and he can scarcely hope to master them. Indeed, the classical student who is unacquainted with Semitic languages will be embarrassed. The peculiar features of the Semitic languages will in the nature of things be obscure to such persons. And yet every preacher ought to master the general facts which are presented by the author.

The subjects considered in the third chapter are:

1. The language in which the Old Testament was written (p. 41).

2. The family of languages to which the Hebrew belongs, and what is included in that family (p. 42).

3. The two forms of Aramaic, namely, the Syriac and Chaldee (pp. 42, 43).

4. The peculiar features of the Semitic languages (pp. 43, 44). 5. The periods in biblical Hebrew (pp. 44, 45).

6. The scholars who have chiefly promoted the advancement of Hebrew learning, and the books most valuable in Semitic studies (pp. 46, 47).

It may be remarked that for the student of Semitic languages it is best to begin with the study of Hebrew, which combines simplicity with completeness in a way which will enable a student to grasp readily the general principles of language formation that are found in the other languages of the same family. It is a very easy road from a mastery of the Hebrew to a knowledge of Syriac, and Chaldee, and Ethiopic. Arabic is more difficult, and the student is embarrassed by its extensive vocabulary.

Chapter IV is devoted to "The Condition of the Text of the Old Testament," and also gives a catalogue of the chief Hebrew manuscripts. It is here to be noted that the Hebrew manuscripts are few in number as compared with those of the New Testament, and the reasons are given by the author for this fact. It is also to be noted that the existing Greek manuscripts are of a much earlier date than those in Hebrew. The student should further note that the vowel pointings of the Hebrew are a late addition, and should remark the influence of the Masorites on the sacred text. It must be borne in mind, however, that a manuscript of late date may represent a text of a very early date.

Of almost equal importance with the manuscripts of the Old Testament is the study of versions (Chapter V). The value of the versions, both of the Old and the New Testament, is well understood by the critical student. Dr. J. A. Alexander's statement of the value of the study of the Septuagint is equally applicable to the study of versions in general:

In the first place, it is an important aid in determining the text of the Old Testament (though often misapplied in this way), by showing how these old translators read it. In the next place, it affords assistance in determining the sense, by showing how these old translators understood it. In other words, it is, when properly employed, a help both in criticism and interpretation.*

The emphasis of this chapter is justly placed upon the Septuagint, which is recognized as the most important of all the ancient versions. Its chief importance arises out of a fact already indicated in the quotation just given, namely, that "it is an important aid in determining the text." Its use and abuse in this particular involve great principles and deserve more extended mention than is possible in a brief space. The history of the Septuagint, its character and authority, its text, the versions of Aquila, Theodotion, and Symmachus, and its corruptions, are distinctly set forth. The attitude of the Jews toward the Septuagint has been strangely inconsistent. There was a time when it was their Bible and was held in high esteem. Alexander says:

It... was highly valued by the Jews themselves, until the virulence of antichristian controversy led them to denounce it as an inexact translation. . . . The violent revulsion in

*Notes on New Testament Literature and Ecclesiastical History, p. 97.