7. This veiling should be worn by all Christian women, married or single.

In a number of Scripture references the words "woman" and "virgin" or "maid" are used interchangeably. Compare Matt. 1:23 with Gal. 4:4, and Luke 22:56 with Luke 22:57. If both married and single women are submissive to the lesson which God through nature teaches (Vs. 14, 15), it follows that both married and single women should be submissive to the lesson which God through revelation teaches (Vs. 5, 6, 10). 8. Being a church ordinance, the Church should determine the form.

So far as I Cor. 11:2-16 is concerned, any form of the veil which is worn as a sign of devotion and woman's rightfu place in worship and Christian relationship, and recognized as such, will answer the purpose; provided the scriptural standard of order and submission are complied with. "Let all things be done decently and in order," says Paul. It is but reasonable to suppose, therefore, that whatever the form the Church agrees upon, all members should cheerfully conform to. Two things, therefore, should be expected in determining what this covering should be: (1) a veiling as to fabric, (2) Church sanction as to form.

9. This covering should be worn in all times of devotion. "Every woman that prayeth or prophesieth with her head uncovered dishonoreth her head." In the public service, in the family devotions, at the table, during times of Bible reading, in all times of devotion, that "sign" or "power" should be in. evidence. This should be done, not merely because it is a church rule, for even where there is no rule like that in the churches the Word of God still stands. While church rules should not be despised but reverenced, here is a scripture which is so very plain that no one should think of ever disobeying it. A conscientious and prayerful observance of this ordinance will bring many blessings that would otherwise be missed.

Let every reader turn to I Cor. 11:2-16, and after a

careful and prayerful reading of the same resolve by God's grace to be obedient thereto until the final summons to "come up higher" will render this "sign" no longer necessary.

May the Lord help us to be obedient in all things.

CHAPTER V

THE CHRISTIAN SALUTATION

Salute one another with an holy kiss.-Rom. 16:16.

God created man a sociable being. "It is not good that the man should be alone" was no more true of Adam than it is of us. Mutual recognition as we meet or pass one another is a universal custom among all nations. Language and form vary, but so long as man remains a sociable being there will be some form by which people will recognize one another, either in a respectful or disrespectful way. The Bible speaks of three forms of salutation, as follows:

I. THE PERSONAL GREETING

This is the most common form, the one most frequently mentioned in the Bible. "Salute no man by the way," said our Savior to His disciples as He sent them forth to "the lost sheep of the house of Israel." By this we are not only to understand that He wanted them to lose no time unnecessarily, but saluting each other was a very common practice in that day. "Greet the friends by name," is the loving admonition of the disciple whom Jesus loved. This must have been a remarkable gift of John's, and is today a decided help when one is able readily to recall the faces and names of those met before. If you are able to call your friends by their given names, you will seem all the nearer to them, especially young people.

Not only should we greet our friends by name, but our love to God and man should be strong enough to be friendly towards enemies as well. "If ye salute your brethren only, what do ye more than others? do not even the publicans so❞ (Matt. 5:47)? God wants us warm-hearted enough not to imitate the world in acting distantly towards those who treat us coolly. A hearty "Good morning" may have the effect of

driving away that unfriendly feeling and win for you a friend. Let your soul be overflowing with love, and your words and deeds abound in friendship for all people. One way to show your friendship is to speak to people as you pass them.

II. THE RIGHT HAND OF FELLOWSHIP

The hand-shake is not of modern origin. Paul said that when James and Peter and John perceived the grace that was given to him and Barnabas, they extended to them "the right hand of fellowship" (Gal. 2:9). We understand, therefore, that this was and is more than a mere social custom. When extended in sinçerity it is an expression of friendship and good will. Usually the character of the individual is revealed in the shake of the hand. By it we form ideas of the candor, sincerity, strength or weakness of character, warmth coldness of feeling on the part of those whose hands we grasp. Thus did the apostles recognize Barnabas and Paul to be on the same spiritual level with themselves. Thus do people today give evidence of friendship for one another. There is power warm hand-shake, provided it is prompted by godly sincerity and good will.

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III. THE HOLY KISS

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This form of salutation was both practiced (Acts 20:37) and commanded by the apostles. It is an expression of a greater degree of warmth and fervor than the other forms noticed, and the command for its observance is limited to believers.

A Symbol of Love. This manner of saluting is both sacred and precious when observed as God would have it observed. In this way husband and wife, parents and children, Christian and fellow Christian salute each other. The kiss is as natural an expression of fervent love as is the hand-shake an expression of warm friendship.

A Command.-It is not strange, therefore, that this form of salutation should be enjoined upon believers. Thus Paul writes to the brethren at Rome, Corinth, and Thessalonica, telling them in so many words to keep this command (Rom.

16:16; I Cor. 16:20; II Cor. 13:12; I Thess. 5:26). Peter also writes to the brotherhood of the churches scattered abroad saying, "Greet ye one another with a kiss of charity" (I Pet. 5:14). Five times commanded, the reason for its observance stated, all that is left is to obey.

Why Observe it? The best answer we can give to this question is that the Bible commands it. There can be no mistake on that point. But has not the modern hand-shake taken its place? Who says that the hand-shake is "modern?" and who has ordered the substitution? So long as there i "fervent charity," "the bond of perfectness," among God's people, there is a place for its appropriate symbol, the kiss of charity; and until we have an authoritative message from God that the writings of Paul and Peter are "out of date" we shall continue to refuse to accept the testimony of man to that effect.

We have heard many objections-unsanitary, inconvenient, making a gazing-stock of ourselves, liability of catching disease, the other fellow a hypocrite, "out of date," too little to be noticed-but the one objection that outweighs all the rest in the eyes of the objectors is that the world looks with scorn upon the practice. With due consideration for the care which both. Bible and common sense teach, all these objections would immediately disappear if one of two things would happen: the kiss coming into common use among men as it is among women, or all people bearing the name Christian filled with fervent love for God and charity for one another.

Its Meaning.-It is the symbol of love (I Pet. 5:14), an cxpression of holy regard (II Cor. 13:12); hence called "an holy kiss." And the holiness need not necessarily be on the side of the other, but of self. The father of the prodigal son planted the kiss upon the face of his wayward child, the mother embraces and kisses her erring son, and in the same spirit should the Christian with overflowing love to God and man greet his stumbling and inconsistent brother with even greater fervor than if he were more worthy. We should greet our brethren, not with the kiss of judgment, but with "the kiss of