[Dear Editor: I send the following lengthy extract from a book entitled “Christian Womanhood,” by Rev. W. C. Black, D. D., of the Mississippi M. E. Conference; published in New York, by John B. Alden, in 1890. It is the best and most convincing argument I have ever read on the subject, and deserves more than a passing notice. Mrs. H. W. Pierce.
Though somewhat lengthy, we give the article entire, as we think the reader will be so interested in it as to wish it all in one number.—Editor.
We have seen that Joel’s prophecy, as interpreted by Peter, declares that in the Christian dispensation this gift shall be more widely diffused among women. . . . Now, is Peter’s interpretation vindicated by history? Does the New Testament furnish any instances of women officiating as religious teachers? No one who is familiar with the Holy Oracles will hesitate for an answer. The New Testament furnishes several instances of women who were religious teachers. Some of these receive the official designation “prophets,” others do not. To the latter class belongs Priscilla. She and her husband Aquilla are always mentioned together, and “her name is more than once mentioned before his, as if to indicate a certain conceded and beautiful leadership in her person and spirit.”
They were Hebrews, natives of Pontus, and were dwelling at Rome when Claudius issued his edict banishing all Jews from the city. They took up their abode at Corinth, and there Paul found them on his first visit to that city. They were tent-makers. . . . Paul makes affectionate and honorable mention of them in three of his epistles, written at considerable intervals of time. 1 Cor. 16:19; Rom. 16:3–5; 2 Tim. 4:19. Wheresoever they took up their abode, whether at Rome, Corinth, or Ephesus, there was “a church in their house.” On some occasion, we know not when, and in some way, we know not how, they endangered their own lives in his behalf; and the fame of this heroism was spread far and wide among the churches. Rom. 16:3, 4. Priscilla is nowhere called a prophet, but it is certain that she exercised her gifts as a teacher in a manner that was eminently honorable to her, and vastly profitable to the Church. Among the women of the New Testament she enjoys the unique distinction of having taught theology to a distinguished teacher of theology. The most eloquent divine of the age, whom Paul mentions frequently in affectionate terms, Apollos, sat at her feet in her Ephesian home, and received those instructions in the theology of heaven which prepared him to become a worthy co-laborer of the great apostle to the Gentiles.
Priscilla’s case is only one out of many. Thirty years after Pentecost we find four female prophets in one family—that of Philip the evangelist. Acts 21:9. Now if there were no other scriptures bearing on the subject, we should have a right to suppose that these four Heaven-favored virgins were not the only inheritors of the Old Testament promise. The New Testament does not profess to give an exhaustive catalogue of the Christian workers of the apostolic age. Thousands served the Church in various capacities, of whom no mention is made. Hundreds of families besides Philip’s [may be] contained prophesying daughters. Conclusive evidence on this point is furnished by Paul in 1 Cor. 11:4, 5: “Every man praying or prophesying, having his head covered, dishonoreth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head.” Commenting on this passage, Dr. Adam Clarke says: “Whatever may be the meaning of praying and prophesying in respect to the man, they have precisely the same meaning in respect to the woman. So that some women at least, as well as some men, might speak to others ‘to edification, and exhortation, and comfort.’” Wriggle and squirm as they may, the opposers of female prophesying can never get rid of the force of this passage. It establishes beyond question the fact that in Paul’s day it was a custom in the Christian Church for women to pray in public, and also to officiate as public religious teachers. Not only is this the case, but it is also evident that Paul approves this custom.
Let it be asked, “What were the reasons underlying Paul’s directions as to how these female prophets should be appareled when they appeared before an audience?” In reply we quote from Spence and Excell: “For a woman to appear before a public assembly with her head uncovered was against the national custom of all ancient communities, and might lead to the gravest misconceptions. As a rule, modest women covered their heads with the peplum, or veil, when they worshiped or were in public. It would have been reprehensible boldness to adopt a custom identified with the character of immodest women.” How it would shock a modern audience for a woman to appear on the rostrum barefooted! Almost as much out of place did it seem in Paul’s day for a woman to come before an audience bareheaded. It seems that some of the sisters of Paul’s day, being a little inflated by the large liberty which the gospel had conferred upon them, were disposed to defy public opinion, and appear in public with their heads uncovered. Now, in admonishing them against this practice, Paul manifests a desire not to put an end to their prophetic labors, but to give increased efficiency thereto. The spirit of his counsel is about this: Make the best possible use of your gifts. Let not your good be evil spoken of. Even in little matters, such as those which pertain to dress, so conduct yourselves as not to array against you the prejudices of any class of your hearers. Be wise as serpents, and harmless as doves.”
But it may be asked: “Does not Paul command the women to keep silent in the churches?”—Yes; in 1 Cor. 14:34, 35, he says: “Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the church.” Now, how can this scripture be reconciled with the teachings of the scripture already adduced?
Let it be remembered that the obligation to explain the discrepancy rests upon the opposers of female prophesying no less than upon its advocates. The following facts cannot be denied: During the antemessianic period women did prophesy. Peter declares that the Christian dispensation is to be characterized by a wider diffusion of this gift among women. Luke specifies several women who exercised this gift. Paul recognized it as a custom in his day for women to prophesy, and gives directions designed to promote the efficiency of their labors. These facts cover a period of fifteen hundred years, and evince the plans of Jehovah in both the Jewish and the Christian dispensation.
These facts stubbornly refuse to adjust themselves to any theory of the woman silencers. If, therefore, we had no explanation to offer of this seeming discrepancy, we would still be better off than our opposers, for we would simply leave an isolated passage unexplained, while they, building their creed upon an isolated passage, run counter to the general trend of Scripture. But we are not reduced to this extremity. The discrepancy can be satisfactorily explained.
It will be admitted by all who are competent to form an opinion on the subject that it is at least an open question whether Paul in this “keep-silence” commandment has reference to prophesying. Suppose we grant for the sake of argument that he does. We can do this, and still maintain our position. This we do on the ground that this command was to have only a local and temporary application. It cannot be denied that the Pauline epistles and also the book of Acts contain sundry injunctions of this character. For instance, there is an injunction against eating “meats offered to idols.” . . . There were those in the Church who, having been trained to a punctilious observance of all the minutiae of the Jewish ceremonial law, looked upon the eating of such flesh as a participation in idolatry. Thus the “eating of meats offered to idols” became a “bone of contention” in the Church. Paul therefore counsels those who had no scruples about the matter to abstain from such meats out of regard for the consciences of their weaker brethren. It was a question of expediency, not of right. Paul admits, in 1 Corinthians 8, that such flesh eating is not sinful per se. “An idol is nothing in the world. . . . Neither, if we eat, are we the better; neither, if we eat not, are we the worse.” Paul discarded circumcision as a rite binding upon Christians, and resisted with great spirit those Judaizing teachers who sought to incorporate it into the Church as one of its permanent institutions. And yet, at least on one occasion, Paul practiced circumcision out of regard for the conscientious scruples of weak brethren. Other illustrations might be given, but these are sufficient for our purpose. . . .
Now we hold that Paul’s command about women’s keeping silence in the churches, if it be applied to public teaching, belongs to the category of local rules that have their foundation in expediency. Christianity is obliged to adapt itself in some measure to national and even provincial conventionalities. For instance, the free and easy intercourse which exists between a Christian pastor and the female members of his flock in this “land of the free,” would not be tolerated in China and other countries. A missionary in a pagan land might therefore at the present day very properly promulgate a rule of conduct for his female converts which he would not think of enjoining upon the Christian womanhood of America. We respectfully submit that it is a very strange procedure to regard such an injunction as this as being the permanent law of the Church, in the face of the fact that women had prophesied in Old Testament times, and that Joel and Peter declare that they shall do so more extensively under the new dispensation, and also in the face of the fact that both Luke and Paul himself recognize it as a custom for them to do so. The permanent law of the Church is given by Joel, “Your daughters shall prophesy.” Paul’s “keep silence” was only a temporary injunction grounded in expediency.455All this is on the supposition that Paul in this command had reference to prophesying. This, however, we do not concede as a matter of fact. We think it can be established to the satisfaction of every unbiased mind that he had reference to something altogether different. To this task we now address ourselves.
In seeking to interpret the words of Scripture, we should always have due regard to the context. Now Paul’s general aim in this chapter, 1 Corinthians 14, is apparent. A good heading for the chapter would be, “Concerning order in public worship.” Practices had crept into the Church which produced great confusion during public service. Persons who possessed the gift of tongues took great delight in exercising this gift without any regard to the edification of others. This practice Paul rebuked. “In the church, I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.” . . . He admonishes those who have this gift to refrain from exercising it unless they themselves, or some other person present, shall act as an interpreter. “If there be no interpreter, let him keep silence in the church.” Everything, he tells them, must contribute to the “edifying of the Church.” Having discussed this point at considerable length, he notices another practice which created much confusion. There were at that time “diversities of gifts,” prophecy, tongues, interpretation of tongues, etc. Now, when they met for worship, those who possessed these extraordinary gifts all sought to make themselves heard, and thus many were speaking at the same time. This also Paul condemns: “How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation. . . . Let all things be done unto edifying.” “Prophecy one by one that all may learn.”
He next touches upon the subject of interlocutions between the speaker and the hearers. This practice was common in the Jewish synagogues. Auditors interrogated the speaker, objected to his doctrines, and variously criticised his utterances. This practice very naturally found its way into the Christian assemblies. Hearers were not content to be hearers only. They catechised the speaker, and pronounced judgment on his teachings. In the Corinthian church women as well as men had begun to exercise this privilege. Now, since we have already shown the utter lack of facilities for female education, it is hardly necessary to say that the average woman of Paul’s day, especially among the Gentiles, was exceedingly ignorant. Unseemly things were therefore likely to occur. A lot of female ignoramuses, tonguey, conceited, catechising each speaker, disputing with him, and ventilating each her crude notions, would not contribute very much “to the edifying of the Church.” Now, precisely this state of things Paul had in his mind when he penned the injunction, “Let your women keep silence in the churches.” He is still treating of order in worship. He prefaces this very command about women, by saying, “God is not the author of confusion, but of peace.” “Let all things be done decently and in order” is the keynote of this whole chapter.
The question whether God sometimes confers the gift of prophecy upon woman was not in his mind at all. In this very church at Corinth there were women who possessed the gift of prophecy. In referring to them in chapter 11, as we have already seen, he not only does not command them to keep silence, but gives them counsels that look to an increased efficiency in their labors. He had already in this very same epistle recognized female prophesying as a part of the divine plan for the Church. Can any sane man believe that Paul changed his mind before he finished this letter? Did he contradict himself? He certainly did if he meant his command, “Let your women keep silence in the churches,” to apply to those women who possessed the gift of prophecy. To all except those who have a pet theory to support, the apostle’s meaning is as clear as a sunbeam. This keep-silence command applied not to those who possessed the gift of prophecy, but to those on whom no such influence rested; in other words, to the rank and file of the womanhood of the Church. These he admonishes to refrain from unseemly colloquies in the house of God. . . . This interpretation makes Paul consistent with himself, while the opposing theory makes him sanction female prophesying in one place and forbid it in another in the very same epistle.
We are glad to be able to cite so reputable an authority as Dr. Adam Clarke on this point: “According to the prediction of Joel, the Spirit of God was to be poured out on the women as well as on the men, that they might prophesy,—that is, teach,—and that they did prophesy, or teach, is evident from what the apostle says in chapter 11:5. But does not what the apostle says here contradict that statement, and show that the words in chapter 11 should be understood in another sense? Both places seem perfectly consistent. It is evident from the context that the apostle refers here to asking questions, to object, to altercate, attempt to refute. It was permitted to any man to ask questions, to object, to altercate, attempt to refute, and so forth, in the synagogue, but this liberty was not accorded to any woman. Paul confirms this in reference to the Christian Church; he orders them to keep silence; and if they wish to learn anything, let them ask their husbands at home; because it was perfectly indecorous for women to be contending with men, in public assemblies, on points of doctrine, cases of conscience, etc. But this by no means intimated that when a woman received any particular influence from God to enable her to teach, she was not to obey that influence; on the contrary, she was to obey it, and the apostle lays down directions in chapter 11 regulating her personal appearance when thus employed. All that the apostle opposes is their questioning, finding fault, and so forth, in the Christian church, as the Jewish men were permitted to do in the synagogue, together with the attempt to usurp any authority over the men by setting up their judgment in opposition.” . . .
Let it be remembered, however, as we have already stated, that the gift of prophecy did not imply any ruling functions. In New Testament times there was a very wide distinction between teaching and rulership. Woman was not represented in the apostolate, nor is a single instance given in which woman received ordination to the office of elder in the Church. They were not “to usurp authority” over men. Says Dr. Adam Clarke: “Christian women, as well as men, labored in the ministry of the word. Many have spent much useless labor in endeavoring to prove that these women did not preach. That there were some prophetesses as well as prophets in the Church we learn; and that a woman might pray or prophesy, provided she had her head covered, we know; and that whoever prophesied spoke unto others to edification, exhortation, and comfort, St. Paul declares in 1 Cor. 14:3. And that no preacher can do more, every person must acknowledge, because to edify, exhort, and comfort are the prime ends of the gospel ministry. If women thus prophesied, then women preached. There is, however, much more than this implied in the gospel ministry, of which men only, and men called of God, are capable.”
THE PRINCIPAL THING.
By E. K. Slade
E. K. SLADE.
(Ann Arbor, Mich.)
ONE who sees and knows all things, One whose understanding is perfect, and who beholds the good and the evil in all the universe and in all time and eternity, is highly qualified to appeal to man and point out to him the best thing for him to have. This, the Giver of all good gifts, has done in saying, “Wisdom is the principal thing.” And because it is the principal thing, the all-essential thing for the child of God, He invites us to “get wisdom; and with all thy getting get understanding.”
We are living in a time of great knowledge, and, at the same time, great misunderstanding. While this seems to be a contradictory statement, its truthfulness will be more evident when we carefully consider the conditions of our time.
“Knowledge shall increase,” is the word of the prophet concerning this time. But knowledge in this instance does not mean a knowledge of truth and of God. The word “knowledge” in this scripture is translated from the same word, and has the same meaning, as the word “knowledge” in Gen. 2:17, where reference is made to the tree of knowledge, and means cunning or subtlety, rather than a knowledge allied to wisdom.
The word “knowledge” in the promise, “The earth shall be full of the knowledge of the Lord, as the waters cover the sea,” is translated from another word, and signifies true knowledge, or knowledge of truth, which is a knowledge of God. The same knowledge is referred to in the words, “They shall all know me, from the least of them unto the greatest of them.” This kind of knowledge prepares men for the kingdom of God, where all will know the Lord. It is not the kind of knowledge that will prevail upon the earth in the time when it is true that not any “pleadeth for truth; they trust in vanity, and speak lies.” All who know God will be commandment-keepers, and have eternal life. John 17:3; 1 John 2:4. This is not the knowledge referred to in Dan. 12:4.
“Through faith we understand.” Without faith there can be but little true understanding, and in the last days there will be but little faith upon the earth. There will be a great many things known, and of course a great deal of truth taught, but it will all be permeated with misunderstanding. The only correct understanding of anything is to know it as God teaches it, and all His children will be taught of Him. “If any man think that he knoweth anything, he knoweth nothing yet as he ought to know.” The wisdom of this world does not come from above, and consequently is not “pure.” Pure wisdom and a true understanding can come by faith only; and without faith, misunderstanding will increase as knowledge increases. This kind of wisdom, though thought by the world to be the highest and best, in fact, the “principal thing,” is called foolishness by the Lord.
“Through faith we understand that the worlds were framed by the word of God.” Almost daily we meet that form of knowledge which leads men away from God as a teacher, and away from His word as the truth. By incorrect premises and false reasoning, it is concluded that all things are self-existent and self-created; that there is no God outside of the creature. Creation is said to be a process of development from a lower to a higher stage of existence, called evolution. Thus the creature is worshiped more than the Creator, until, ultimately, the Creator is believed not to exist at all. Through this reasoning they come to a misunderstanding of God and of truth,—a misunderstanding that is eternal in its results, even eternal nothingness and eternal know-nothingness456Yes; “the fool hath said in his heart, There is no God;” and “fools die for want of wisdom.”
“But the excellency of knowledge is, that wisdom giveth life to them that have it.” “The wise shall inherit glory: but shame shall be the promotion of fools.” “Shame and everlasting contempt” is their only reward, and they shall be “ashamed before Him at His coming.” “And they that be wise shall shine as the brightness of the firmament.”
Truly, “wisdom is the principal thing,” and “happy is the man that findeth wisdom, and the man that getteth understanding.”
Intemperance and Crime in the New York House of Industry
“NINETY-THREE per cent of the inmates of the New York House of Industry were sent there for crimes resulting from the use of intoxicating drinks.”
“THE TEMPEST MAY BREAK TO-MORROW.”
By A. Smith
A. SMITH.
(Grandville, Mich.)
“The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly.” Zeph. 1:14.
Why will not men and women be forewarned, and do some of the weeping now before it is too late? The Bible appeals to the people to “lament like a virgin girded with sackcloth for the husband of her youth.” Joel 1:8. God commands the watchman, “Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble; for the day of the Lord cometh, for it is nigh at hand.” Chapter 2:1. That solemn alarm is now being sounded throughout the world. It comes in earnest appeals from the word of God. Jesus said: “As the days of Noe were, so shall also the coming of the Son of man be.” Matt. 24:37. For one hundred and twenty years Noah proclaimed to the people of that generation that a flood of waters would come upon the earth to drown that wicked race. With solemn mien and tones of entreaty he pointed to the slowly building ark as the only hope of salvation from a watery grave.
“Many at first appeared to receive the warning; yet they did not turn to God with true repentance. They were unwilling to renounce their sins. During the time that elapsed before the coming of the flood, their faith was tested, and they failed to endure the trial.”—“Patriarchs and Prophets,” page 95.
As it was then, so it is now. Many at first confess the truth of the last solemn warning, and some, perhaps for years, become identified with the faithful few; and then, because of the prevailing wickedness of the last days, their love grows cold, their light becomes dim, and before they know it, the most solemn appeals from the Bible, and the most vivid assurances from the moral, social, and political conditions of the world concerning the proximity of that awful day, cannot awaken them to but little more than a half-aroused confession of the fact, to be followed by slumber still more profound. “This death stupor is from Satan.”
Where are the people of the land, even among God’s remnant few, who tremble in view of their danger? The alarm that should seize upon the people of the Lord now, is a vivid apprehension that their robes of character may not be spotless before God. It is well expressed by Paul: “Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short of it.” Heb. 4:1. Not those who run well for a time, but “he that endureth to the end shall be saved.” Matt. 10:22.
Day and night we should plead with God to keep us from falling into the deceptive snares of Satan. If the sinless Jesus needed to pray most earnestly and frequently, how much more do we!
There came a time when the antediluvians awoke to their condition. On the eighth day after Noah entered into the ark, the heavens became overcast with clouds, the deep roar of the thunder shook the earth, and the long-predicted rain began to fall. Then the hopelessly lost race pleaded with agony for one more opportunity to hear the entreating voice of Noah. Oh, how quickly they would accept salvation! But it was too late. So, when the final day of mercy will have passed, and multitudes awake to the fact that they are lost, the strong man, unaccustomed to tears, will cry bitterly. How much more those who did not have the courage to confess and obey the truth when convinced of their duty; and especially those who turned from the truth to the world, or, though still identified in name with God’s people, failed in obtaining the needed preparation.
“Come into the Ark of safety,
Come in and be saved to-day;
The tempest may break to-morrow,
Come into the Ark to-day.”
“BE NOT CONFORMED TO THIS WORLD.”
By A. Carter
A. CARTER. (St. Helena, Cal.)
In “The Desire of Ages,” page 84, we read this statement: “As the condition of the people began to open to His mind, He [Jesus] saw that the requirements of society and the requirements of God were in constant collision.”
Any Christian, if faithful, will most assuredly find that to be as true in these days as when Jesus was on earth. Unless we can say, in the language of Paul, “The world is crucified unto me, and I unto the world,” we shall be constantly yielding to “the requirements of society” in such ways as to injure our spiritual life.
We are commanded to “love not the world, neither the things that are in the world” (1 John 2:15); yet we cannot shut our eyes to the truth that many church-members appear to love some of the things Christ warns us against. This is seen in dress, in the furnishing of houses, in eating, in the style of weddings, funerals, etc.
Those living in country districts are less exposed to the danger of being influenced by prevailing fashions than are those in cities. In the city a Christian realizes that simplicity of life in its various phases, means daily self-denial and cross-lifting. Man is naturally an imitative creature, and dislikes being thought odd or eccentric; but if we think more of our neighbor’s opinion than of pleasing our Saviour, we are not yet dead to the world, and a work of grace has still to be done in us.
The invitation continues to sound: “Take my yoke upon you, and learn of me.” The yoke of fashion never chafed His neck. Can we imagine Him dressed in extravagant clothing, or adorned with jewelry, or having a cigar in His mouth? Of course such a picture shocks us. How much more must He be grieved when He sees men act in that manner,—men who should represent Him on earth. May God anoint our eyes that we may see our sinfulness, and may realize the full meaning of being “crucified to the world.”
“In the time of John the Baptist, greed for riches, and the love of luxury and display, had become widespread. Sensuous pleasures, feasting and drinking, were causing physical disease and degeneracy, benumbing the spiritual perceptions, and lessening the sensibility to sin. John was to stand as a reformer. By his abstemious life and plain dress he was to rebuke the excesses of his time. In preparing the way for Christ’s first advent, he was a representative of those who are to prepare a people for our Lord’s second coming.”—“The Desire of Ages,” pages 100, 101.
These are most impressive thoughts, and we shall have to give account for the way we use this light. Let us pray for grace to set a good example to the young around us, and not be to them a cause of stumbling. Read Matthew 18.
The Lord Desires Happy, Peaceful, Obedient Children
“THE Lord would have all His sons and daughters happy, peaceful, and obedient.”
MY MOTHER'S BIBLE.
By Alice M. Avery-Harper
MRS. ALICE M. AVERY-HARPER.
A precious relic oft I clasp within my hands, and hold
The Bible, with its written page, and edges bound in gold.
It was my mother's treasure dear, a blessed gift to me.
With joy I read this precious word, God's promises so free.
I read about the crystal sea, and song by seraphs sung,
And I long to praise my Saviour, with an immortal tongue.
As all the joys of paradise are pictured to my view,
I long to join the heavenly choir, and bid this earth adieu.
I love this book, this charming book, 'tis stored with heavenly lore,
I read its holy teachings and its precepts o'er and o'er.
When wearied with the cares of life, I take the treasured book,
And often as I study it, the pages fairer look.
To me 'tis sweetest comfort, and I prize it for its worth;
And often when I'm weary with the vexing cares of earth,
Then I go and take my Bible, and pray with all my heart;
And often as I do it, lo, the cares of earth depart.
I love this book, this grand old book; sweet peace it doth afford.
I'll hold it fondly to my heart, and strive to seek the Lord,
And pray its blessed truths may be a lamp unto my feet;
For here, from every billowy tide I find a blest retreat;
Through every bitter trial then, through tempests dark and drear,
With all its charming poetry, this book I most revere.
Then may I never read this book, this wondrous book, in vain,
But ever from its sacred page new truths and light obtain.
CRITICISING
By Eugene Leland
ELDER EUGENE LELAND.
It seems to be much easier for some persons to criticise a speaker than it is for them to grasp what he says. Perhaps that is the reason why they criticise him.
We often hear one of these critics make a remark concerning a sermon or a lecture, something like this: “I think he thrashed over a great deal of straw for a very little wheat.”
Many times it depends on the way one looks at what he hears as to whether it is straw or wheat. “As he thinketh in his heart, so is he,” is the old-time proverb. If he thinks that what he hears is straw and chaff, to him it will be straw and chaff. And as a man partakes of the character of that upon which he feeds, he will become straw and chaff. But the Scripture says that in the gathering time the wheat will be gathered into the Lord’s garner, but the chaff will be burned with fire unquenchable. Brethren and friends, don’t criticise.
Invoking Christ's Aid in Humble Work
By S. O. James
IT matters not how insignificant your work may appear to you, how menial your service, you may summon to your side and to your assistance the most glorious company in the universe. Do you ask, How? Engage in nothing but that which is lawful, then invite Christ, who will come to your aid. S. O. JAMES.
LONGINGS FOR DAY.
By J. M. Hopkins
J. M. HOPKINS.
“Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.” Gal. 6:7.
Transgression brings its sure reward
Of grief and sorrow, pain and woe,
Both to ourselves and friends around:
We always reap just what we sow.
Look o’er the earth to-day, and see
In every phase of human life,
In every clime, on land and sea,
The world with misery is rife.
Six thousand years the tale has told
Of what transgression brings to men,
Until the earth, by sin grown old,
Sighs for the reign of peace again.
Then hasten on, O glorious day,
When sin and death shall be no more,
When God’s blest law all worlds shall sway
From pole to pole, from shore to shore.
CARE OF THE HAIR.
By Luella B. Pruddy
MRS. LUELLA B. PRUDDY.
(Berlin, Wis.)
The Lord takes such particular care of, His children that even the hairs of their head are all numbered. Matt. 10:30. He has told us this to show us how highly we are valued in His sight. He has also given us the promise, “But there shall not an hair of your head perish.” Luke 21:18.
If the Lord is so particular and careful to regard even the hair of our heads, it is worth while for us to give it a little attention.
Many otherwise neat people give their hair so little care that it becomes a rank, sour-smelling mass, offensive to all who come near. The owner, being accustomed to it, may not notice the odor which is so noticeable to others. Such a mass of filth is certainly not conducive to health.
It is folly to let a child’s hair go uncombed from one week’s end to another, until the dirt accumulates on the head in scales, and the hair becomes stiff and harsh, and expect the child to have a glossy head of hair when grown. In this matter, as well as in everything else, the sooner we begin right, the better.
The hair needs to be thoroughly combed and brushed, as a great deal of dirt is removed in this way, and the friction serves to keep the pores open, and the skin of the head in a healthy condition. Combing and brushing bring out the oil, which adds greatly to the appearance of the hair.
Every intelligent horse-owner knows that he cannot have a healthy, fine-looking horse unless the animal is carefully brushed and curried, to keep the skin in proper condition.
The skin that is covered with hair cannot be washed as often as other parts of the body; and to a certain extent, the combing and brushing take the place of washing; but the head should be washed at frequent intervals. If the hair is long, this can be more easily done if it is parted down the back, having one side braided or pinned up while the other side is being washed. It will not tangle in this way, and the woman can easily wash it herself. Always use a good quality of soap, and soft water. Rinse thoroughly enough to remove all traces of soap, and wipe as dry as possible with a soft towel. Let the hair hang loosely until dry. Combing frequently to let the air through it, will cause it to dry quickly. If the hair seems sticky or tangles easily, it needs washing.
The fact that a shampoo causes one’s thoughts to be clearer, and often relieves a headache, is evidence that the condition of the hair has more to do with our health than we are apt to imagine. We should be especially careful not to be exposed to cold while the hair is wet. Wet the hair but lightly when combing it. Hair kept continually wet is apt to be sour.
The hair needs particular attention after fevers and contagious diseases, as it furnishes a convenient harbor for germs.
At the beginning of an illness, if the hair is parted down the back, and braided in two braids, it can be more easily cared for, and often a fine head of hair can thus be saved. The hair should be combed every day if possible, and if carefully done, will prove refreshing.
The patient may lie on the back while her hair is combed, one side at a time. After unbraiding the hair, the attendant should begin at the ends, and comb carefully, at the same time grasping the hair between the comb and the head in such a way that, if tangled, it will not pull from the roots. It is well to remember that the hair should never be pulled from the roots, even in health, as it loosens the roots, and breaks off the hair, making it uneven.
If the hair has been neglected, and allowed to become matted, and there is much fever or congestion in the head, it may hasten recovery to have it cut off. Under such circumstances it is likely to come out. But with proper care from the beginning, the hair may often be saved.
We are a busy people in a busy age, and these little things take time, but our bodies are the temple of the Holy Ghost. We would not like to ask our Heavenly Father to dwell in an unclean place.
We have been told that the body does not receive the care that it ought to have. The engineer daily cleans, polishes, and oils his engine, because he knows that if it is neglected, it will soon clog up, run harder, and wear out faster than it would if properly cared for. Our bodies are a most complicated piece of machinery, and no part can be neglected without damage.
One should make a presentable toilet before beginning other duties. With most persons the morning is a busy time, and often the toilet has to be a hasty one. But just before retiring the hair may be taken down, thoroughly combed, and loosely braided; then it will be more easily combed in the morning.
Do not put onto the hair every nostrum recommended by misguided friends. The hair does not need to be oiled. Nature attends to that if the pores are kept open, and the skin clean and healthy.
Sharp, pointed hairpins cut the hair; blunt ones are better. The hair should not be braided or coiled tightly enough to strain on the roots.
“If a woman have long hair, it is a glory to her: for her hair is given her for a covering.” 1 Cor. 11:15.
A Reader's Appeal for the Home Department
By Mrs. E. J. Davidson
To-day I read the letter from one of our dear sisters, asking if any of us missed the Home department. I feel sad to think that while there are so many of us, neither time nor talent is devoted to writing for this department. I am almost forty-nine years old, and have never written an article for publication.
I dearly love the REVIEW, and look forward with pleasure from week to week for its coming. I greatly appreciate the article on the first page, and also the other good things the paper contains. If I am sad or discouraged, when I pick up the REVIEW, it gives me new courage and strength to press on.
Dear sisters, let us do our duty in all things, casting our care on the Lord Jesus, trusting Him at all times and under all circumstances. Then when the dear Lord comes, we shall have a home where neither sickness, sorrow, pain, nor death can ever come, and where parting with loved ones will be no more.