for it is one and the same thing as if she were shaven," cutting off the hair among the Jews was a sign of disgrace or great sorrow; as regards the first, see 2nd Sam., x, 4—5 : Isa., vii, 20: xv, 2: Eze., v, 1: and for the latter, see Job, i, 20: 2nd Sam., xix, 24: Ezra, ix, 3, &c., but a woman except in the matter of release from the Nazarite vow (Num., vi), might not be shaven, but should wear a veil emblematic of her obedience and submission, and from analogy we may presume, especially as it was a custom among Jewish women, that whenever they prophecied in an extraordinary way, as did Deborah, Huldah, Hannah, or the daughters of Philip (Acts, xxi. 9), or in an ordinary way, that is singing in public (for so prophecying is understood in 1st Chro., xxv, 1, where the singers are said to prophecy with harps), they were for the sake of modesty, as also from a reverential sense of God's presence to cover themselves with a veil, exemplifying a lowly and dependent position.

This I think proves that the veil was not only a token of submission to man and Christ, but also one of power: purity, modesty and chastity, whether among the Jews, or any other nation, are the weapons wherewith woman contends best against the evil designs of man: they are both, in the Church and in the world, the surest evidences of woman's power: though salvation is secured only through the precious blood of Christ, yet virtues so eminent are the gift of God and can be sustained and nourished only by his sanctifying grace: God loves them: man honors and respects them.

St. Paul tells us, "ye wives submit yourselves unto your own husbands, as unto the Lord, because an husband is the head of his wife, as Christ also is the head of the Church; himself the Saviour of the body: nevertheless as the church is subject to Christ, so let the wives also be to their own husbands in every things" (Eph., v, 22—24): The wife is bound to reckon and acknowledge power to be in her head, that is in her husband, who is her head: and if, as Paul continues, "Christ loved the Church and gave himself for her, that he might present unto himself the church glorious, not having spot or wrinkle or any such thing, and as man never hated his own flesh, but nourisheth and cherisheth it so does Christ also the church, &c." it behoves therefore the woman as part representative of the

Church when she speaks or prophecies in the temple of God and in the presence of the Lord and bridegroom, to acknowledge that the covering or power wherewith she is clothed is out of respect and reverence for her spiritual head most unseemly and disrespectful would it indeed be, were a woman to speak in the presence of God in unbecoming attire or with an uncovered head. The power spoken of is an imputed one derived from her husband as her temporal Lord, and from Christ as her spiritual Lord.

With regard to the angels, "we know they are ministering spirits sent forth to minister to them who are heirs of salvation" (Heb., i, 14), that each child of God "has in heaven an angel always beholding the face of the father which is in heaven" (Matt., xviii, 10), "that there is joy in the presence of the angel of God over one sinner that repentance" (Luke xv, 10), but we know also that the angel and God are identical: this may be gathered from the Cherubim or angels over the mercy seat, where in awful majesty dwelt the God of Israel; no human voice was ever heard within its precints, nor was any one allowed to enter, save the high priest and that only once a year, to appease, by blood offerings on account of the offences of her people, the wrath of Jehovah.

It seems hardly necessary to specify the numerous passages of Scriptures which prove beyond a doubt that the angel of the Lord and the second person in the trinity are one and the same person: let any one read the xvi chapter of Genesis and observe that the angel of verse 7 is the God of 13 compare again verse 1 of Gen., xxi. with verses 11, 18: also verse 22 of Num., xxi, with verse 28: see also Josh., 13-15, Judges ii, 1-5 and many other passages: -observe also Ecc., v, 6, "Suffer not thy mouth to sin, neither say thou before the angel that it was an error: wherefore should GOD be angry at thy voice" &c.

This is applicable to the passage under review: the angel is God and we should all be watchful over our mouths, words, and actions lest we offend: the woman should have power on her head lest she grieve the angel or God, who though not visible to mortal eye, is ever present in his Church or wherever two or three are gathered together to offer the homage of their praise.

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