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 a 
 
 THE PLACE AND WORK 
 
 or 
 
 anjen in it(e 
 
 Note. — To the attentive and prayerful reader of the Bible, it is 
 unnecessary to define the position of women in the Churoh — the law of 
 the Lord is clear and explicit upon it ; but it is needful to imparl 
 instruction to young, ignorant or prejudiced persons. 
 
 With this object in view, the subjoined pages are published, in the 
 hope that they may be profitable, to all such, and ti^nd to the glory 
 of God, the Unity and Peace of the Church. 
 
 JOHN MUNRO. 
 
 A DIALOGUE. 
 
 On a quiet winter evening, Mr. Kovice found himself com- 
 fortably seated in Mr. Elder's Library. After briefly dis- 
 cussing the latest news, the conversation drifted '»^to a semi- 
 theological channel, and Mr. K. was naturally uesirous of 
 profiting by the opportunity of learning Mr. E's. views 
 upon topics which had been discussed in the community. 
 They spoke about Revivals of Ileligion, — the signs of a true 
 Revival — the responsibilities of all church-uembers and all 
 professing christians. By and by N. asked for light with 
 regard to the right of women to take a leading part in public 
 religious meetings. He had heard and seen sucn things and 
 wished sincerely to know the mind of the Lord on the point. 
 The conversation then flowed on as follows : 
 
 N. May we not suppose that the woman described in the 
 thirty-first chapter of Proverbs is designed as a model of do- 
 mestic merit and excellence in the Church 1 
 
 E. Yes, and a very excellent example in every respect ; 
 she has the seal of the Holy Spirit upon her. " All scrip- 
 ture is given by inspiration of God," and this portion may 
 well excite our admiration. 
 
N. Women forni an important part of the Church. But 
 what is to be understood by ** Church "? 
 
 E. The terra " Church " is applied to those who profesa 
 to be the people of God — as, " the Church, that is in their 
 house," Itom. 16.5. — An assembly met for worship, — ** In 
 the midst of the Cliurch, will I sing pnise unto thee," 
 Heb. ii.,12 ; a congregation, " Come together in the Church," 
 1 Cor. 11. 18. A society of Christians, Acts xi., 22. "The 
 Church which was in Jerusalem." In these and other texts 
 " Church " refers to a large or small assembly of Christians. 
 
 N. But there are many Churches? 
 
 E. Yes, in name, and in providential arrangements — 
 such as the seven churches of Asia — Rev. i. 4. Neverthe- 
 less there, is but one Church . " Christ loved the Chu/ch and 
 gave himself for it" — Ei)h. v., 25. 
 
 N. Who are Church MemlxTsI 
 
 E. "The visiltle Church.... consists of all those through- 
 out the world that possess the true religion, together with 
 their children," see Con. of Faith, chap. xxv. 
 
 N. Do the office-bearers derive their standing and au- 
 thority from the Church 1 
 
 E. No, only from Christ, — The alone King and Head of 
 the Church. " Due is >our Master, even Christ, and all ye 
 are brethren." — Matt, xxiii., 8. 
 
 iV. By whom are they elected ? 
 
 E. By the congregation " Look fe out among your- 
 selves." — Acts vi., 3,6. The Kirk Session crmsists of Elders. 
 Acts xiv., 23 — " Ordained them elders in every church." The 
 Presbytery ordains to the ministry. "Laying on of the hands 
 of the Presbytery." — 1 Tim. 4, 14. 
 
 N. Ai*e church rulers, courts, " governments," essential 
 to the i)eace and prosperity of the church ? 
 
 E. Yes : obey them that have the rule over you. — Heb. 
 xiii., 1/. 
 
 N. Have women a standing as public officials in the 
 church ? 
 
 E. No, we never read of them being elected or set apart 
 to office, among the Patriarchs — in the Jewish or Christian 
 Church — they were not allowed to preach, to govern, or to 
 dispense the sacraments — yet '\\\ their iuiliviilual and social 
 capacity they have been, in all agos, most excellent and use- 
 ful members of the church. 
 
 t 
 
 i 
 
But 
 
 f 
 
 %■ 
 
 i 
 
 N. Did not Zipporjih circumcise htr son? — Ex. iv., 24. 
 
 K Yea : as Calvin says, " Ij^norjintly <lictatf(i ^y pass- 
 ion " — " her presumption is inexcusable, while her husband 
 was present. — No more allowable in her than it would be in 
 a woman, in the present day, under the eye of a Bishop to 
 baptise." 
 
 N. Calvin upon this point is no doubt correct. But 
 have not women a ri^ht to speak in church, that is, take 
 part in conducting worship in a promiscuous assembly ? 
 
 K No. 
 
 N. But women are allowed, and even invited and urged 
 to speak in some of our churches in these days. 
 
 E. True — but such customs are unscriptun\l. The law 
 is, " Thus saith the Lord." Obedience to the word is par- 
 ticularly insisted upon throughout the Bible. " Sanctify 
 them through thy truth, thy word is truth." It might be 
 shown that not one christian woman in ten thousand would 
 desire, much less attempt to sjieak in church 1 
 
 N. Perhaps ^o : but mark the good done by the few 
 ladies who use their eloquence in public Generally they 
 have large audiences, stir up slothful men, and make the 
 meetings lively. 
 
 E. The good is doubtful, the liveliness evanescent. 
 Your argument is repeatedly refuted in our unerring stand- 
 ard, the Bible. Its fallacy is shown in the reply of the 
 pro|)het to the king of Israel, — " And Samuel said, 
 hath the Lord as great delight in burnt-offerings and sacri- 
 fices as in obeying the voice of the Lord ?" — " Because thou 
 hast rejected the word of the Lord, he hath rejected thee 
 from being king." — 1 Sam. xv., 10, 35. 
 
 N. Yes, the Lord is righteous and his word a perfect 
 standard. Saul's di8ol)edience, though clothed with good 
 intentions, was sinful — and therefore his punishment justly 
 merited. But in the Bible women are shown to have engag- 
 ed in the service of the Lord : Why then de».iy them the 
 privilege of speaking in church ? 
 
 E. You should have known ere now that this is strictly 
 fcivhidden, see 1 ('or. xiv,, 34, 36 ; 1 Tim. ii., 11, 12. 
 
 N. The apostle makes frequent reference to women who 
 aided him in his work, " Phebe a servant of the Church,"... 
 " A succouivr of many and of myself also, " — and in like 
 manner of Priscilla, Mary, IVrwis and olhers.>--I{oni. xvi., 1. 
 
E. Such help for his personal necessities was indispensa- 
 ble ; Paul did not, like Peter, and other ai)0stle8, lead about 
 a sister, a wife, (1 Cor. ix., 5) so that his dependence upon 
 female help becomes very obvioua Moreover, Paul was fre- 
 quently a prisoner in chains. In these circumstances ho 
 must have stood in great need of aid from such friends. No 
 marvel, that, he expressed himself so affectionately to his 
 benefactors. Again, Paul refers to the women who labored 
 "with him in the gospel (Phil, iv., 3.) The help aflbrded by 
 pious women in dealing with converts of their own sex was 
 quite as necessary, as their personal service, — perhaps more 
 so. 
 
 Dr. Hodge, explaining 1 Cor. xiv., 33, 34, says that the 
 last clause of v. 33 should be connected with v. 34, and then 
 the sense is fully given thus : As is the case in all Churches 
 of the Saints, let your women keep silence in the public 
 assemblies (churches.) The fact that in no Christian Church 
 was public speaking permitted to women, was itself a strong 
 proof that it was unchristian, i.e„ contrary to the spirit of 
 Christianity. Paul, however, add» to the prohibition the 
 weight of apostolic authority, and not that only but also 
 the authority of reason and of Scripture. It is not permitted 
 to them to speak. The speaking intended is public speaking, 
 and especially in the church." 
 
 On v. 35 Dr. Hodge says : " The desire for knowledge in 
 woman is not to be repressed, and the facilities for its acquis- 
 ition are not to be denied them. The refinement and deli- 
 cacy of their sex however should be carefully preserved. They 
 may learn all they wi«<h io know without appearing before 
 the public. For it is a shame for women to speak in the 
 church. The word translated ''shame" properly means 
 " ugly," deformed. It is spoken of anything which excites 
 disgust. As the peculiar power and usefulness of women 
 depend upon their being the objects of admiration and affec- 
 tion, anything which tends to excite the opposite sentiments 
 should for that reason be avoided." 
 
 N. I now feel the force of the exposition of these passages : 
 want of reflection left me in ignorance of their import. The 
 Missionary's wife, in our day, is. generally, necessixry to the 
 success of Mission work. 
 
 E. Peter in his epistles makes no allusion to female help. 
 No, he had his wife, out ho urges women to be in subjection to 
 
 O 
 
 V^ 
 
ispenstt- 
 id abuut 
 upon 
 was fre- 
 nccs ho 
 Is. No 
 r to his 
 labored 
 rded by 
 sex was 
 )s more 
 
 that the 
 md then 
 Ihurches 
 > public 
 Church 
 a strong 
 spirit of 
 don the 
 but also 
 ermitted 
 )eaking) 
 
 ledge in 
 
 acquis- 
 
 i<i deli- 
 
 d. They 
 
 before 
 
 : in the 
 
 means 
 
 excites 
 
 women 
 
 id afTec- 
 
 timents 
 
 issages : 
 The 
 to the 
 
 le help, 
 ctioii to 
 
 <j* 
 
 <^ 
 
 their husbands, even as Sarah obeyed Abraham. — 1 Pet. ii., 
 1, 7. John is also silent, respecting the labours of women 
 in the Church, — only, he addresses one of his epistles to a 
 Lady regarding the faithful superintendence of her household. 
 Nor does James refer to women, except, in commending the 
 faith of Rahab, and her good works, which were done priv- 
 ately. 
 
 N. In the gospel narratives women are honoured with a 
 place among the disciples of Christ, — Mary, Martha, Joanna, 
 Susanna and others. To Mary Magdalene, He said, " go to 
 my brethren and say unto them, I ascend unto my Father, 
 and your Father ; and to my God, ar ^ your God.** 
 
 JS. These women were highly fa ired, tliey were among 
 the first to behold the risen Saviour: Mary Magdalene re- 
 ceived the cbmmand, " 01 to my brothrwu" — It was a 
 special message, given privately, under circumstances which 
 can ntver again occur. These women were not sent forth as 
 preachers or oxhorters. 
 
 N, True, these women were signally honoured ; but there 
 was the woman of Samaria — John iv., 29 — did she not 
 speak publicly 1 
 
 E. Yes, but not in the Church — she was not yet baptized: 
 It was a personal elfort to save souls, most commendable in 
 man or woman. The case was peculiar. The Samaritans 
 expected the Messiah, and now heard the glad tidings from one 
 who had just received them from Himself. The Bible 
 abounds with the benevolent, spiritual and heroic doings of 
 women. Moses' sister helped to save his life, £x. ii., 4 ; the 
 captive maid was an instrument in healing Naaman — 2 Kings 
 v., 3. Deborah, judged Israel and led their armies to vic- 
 tory — Judges iv, V. Huldah exercised her prophetic office 
 in the college, though probably in private — 2 Kings xxii.,16, 
 Hannah, sang praises individually to God in the tabernacle 
 — 1 Sam. ii., 1, 11. Dorcas — Acis ix., 36 — was a type of 
 multitudes of excellent women who, in our day, " are full of 
 good works and alms deeds." 
 
 N. It is manifest that women worshipped in public and, 
 in the same manm'.r, used their talents, on special occasions 
 — part of the temple was assigned to them, " The Court of 
 the women." 
 
 E. Un'^oubtedly : it was probably in this apartment that 
 Anna testified concerning the birth of the Messiah, " to all 
 
G 
 
 tliom wIjo l(M>ked lor ivihunptioii in .Forusaloin." But tlio 
 bhissed virgin ami Elizabeth iliJ not miso their voices iii 
 coiigy of \)i'ixi6ii uiul thanksgiving pnblicly, but in the hou»u 
 of Zachurias. — Lnke i., 40. 
 
 It niiglit b«) well to mark tliat when women took a prom- 
 inent or unusual part in the public utfairs of Israel — the 
 Church and nation were invariably, in a low state ! Debor- 
 ah understood this, when, (Consenting to accompany Barak to 
 the held of battle, she said, " notwithstanding the journey that 
 ihou tikest shall not be for thine honour." — Judg. iv., 9. — 
 No : It is not for the honour of man, — or the well-being of 
 the Church, whun women are under the sad necessity, to 
 occupy the place which should be bravely and faithfully held 
 by men. 
 
 N. I, also, have frequently Ikought, with great pleasure, 
 upon these beautiful examples of female excellence — and 
 always marked with sorrow the sad and prostrate condition 
 of Israel at such times. I3ut Peter gives the words of JotJl 
 ii., 25, " I will pour out of my spirit upon all flesh and your 
 sons and daughters shall prophesy." — Acts ii., 17. 
 
 £. The wonl, " prophesy," is used in a variety of ways 
 "to foretell," Matt, xiii., 14; to divine. Matt, xxvi,, 68 — 
 to teach, 1 Cor. xiv., 3. "He that prophesieth speaketh 
 unto men to editication, and exhortation, and comfort." 
 Also for the service of praise. — I C'hron. xxv., 1, 7..." Six 
 under the hands of their father Jeduthun who prophesied 
 with a harp to give thanks and to praise the Lord." 
 
 N. Thus then, " prophesy," as a matter of fact, has dilT- 
 ertmt meanings 1 
 
 E. Certainly; anl these sons and daughters, &c., &c., 
 on the day of l\'ntect)st — were brought under the power of 
 the Holy Spirit, renewed, enlightened and, endowed with 
 extraordinary gifts ; but the particular eifect of the change, 
 was, faith in the Lord Jesus Christ — by which, they became 
 active and useful iu His service wherever placed — even as 
 did the pro})hets and peo[)lo of God of old — only, with a 
 more enlarged knowledge of divine and spiritual things : 
 Hear Calvin on this point : " Under the kingdom of Christ 
 there shall not be a few prophets only, unto whom (iod may 
 reveal his secrets ; but all men shall be endued with spirit- 
 ual wisdom, even to the prophetical excellency." As it is 
 also in Jeremiah xxxi., 34 ''Kvery man shall no longer 
 
 ,)l 
 
Hut tho 
 
 /uices in 
 
 IC llOUiiiU 
 
 ti proiii- 
 ftel — tho 
 ])ebor- 
 [^rak to 
 •ney that 
 iv., 9. — 
 being of 
 ssity, to 
 Uly held 
 
 jleasure, 
 ce — and 
 ondition 
 I (»f JotJl 
 ,nd your 
 
 of ways 
 i, 68— 
 poaketh 
 juifort." 
 ..."Six 
 phfcsied 
 
 uis diff- 
 
 , &c,, 
 
 ower of 
 
 witli 
 
 change, 
 
 becaniu 
 
 ^veu as 
 
 with a 
 
 Kings : 
 
 Christ 
 
 )d may 
 
 spirit- 
 
 s it is 
 
 longer 
 
 toach Ins neighbour," for all men shall know Mo from tho 
 least to the greatest. — Heb. viii., 1 1. 
 
 A^. IJut the daughters of Philip did prophesy. — Acts 
 xxi., 9. 
 
 //'. Htire again Calvin may aid in our inquiries. After 
 eulogizing Philip upon being blessed with four daughters, so 
 endowed, he shows, that although prophecies had ceased for 
 years, the Lord had again raised up men and women to lore- 
 tell things to come, in order to prepare them to hear tho 
 Gospel, and then adds : — ** lUit that one cause ought to bo 
 sutticient, in that God, by taking away prophecies, did testify 
 that the end and perfection was present in Christ ; and it is 
 uncertain how these niaids did execute tho office of prophe- 
 sying, saving that the spirit of God did so guide and govern 
 them, that he did not overthrow the order which he himself 
 set down. And fomamuch as he doth not sulfer woman to 
 bear any public office in the Church, it is to bethought that 
 they did prophesy at h >me, or in some private place with- 
 out the common assembly." (So also Hodge.) That this 
 interpretation is correct may be inferred from the prudent 
 manner in which Aquila and Priscilla expounded the Gospel 
 to Apollos. — " They took him unto them, to their own 
 house," privately. — Acts xviii., 26. 
 
 N. But we have over-looked Miriam the prophetess — 
 was she not a leader, with Moses and Aaron, in bringing Is- 
 rael out of Egypt 1 
 
 E. Moses and Aai'on were tho only leaders in that great 
 deliverance, Ex. vi., vii., Psa. Ixxvii., 26, No female is 
 mentioned in the repeated command, " Go unto Pharoah," or 
 in connection with the signs and wonders in Egypt and the 
 Eed Sea. Miriam led the women and united her song of 
 triumph with that of Moses ami Aaron. She indeed claim- 
 ed equality with Moses ; but for Jier presumption became a 
 leper. — Num. xii. In Micah vi., 3, 4, the prophet is reprov- 
 ing Israel for forgetting the goodness of God — and asks, " O 
 my people what have I done unto thee, " — " I have brought 
 thee up out of Egypt." — " I sent before thee Moses, Aaro \ 
 and Miriam." Upon which Calvin remarks — ** Moses was a 
 minister of their deliverance in upholding civil order, and 
 Aaron as to the priesthood and spiritual discipline. With 
 regard to Miriam, she performed her part toward the women : 
 — she composed a song of thanksgiving after passing through 
 
8 
 
 tho Rod Soa nnd honco nroso hor base onvy with roganl to 
 Moses; for, being highly- praised, she tlioiight hurselt' cquul 
 to him in dignity. It is tit the sumo time right to nuintion, 
 that it was an extraordinary tiling, when God gave authority 
 to a woman, as was the case with Deborah, that no one may 
 consider this singular precedent as a common rule." 
 
 N. I now understand the position held by Miriam on the 
 occasion — a leader of tho choir. But women prayed and 
 prophesied in the Church of Corinth. 
 
 £. True — a modern divine may enlighten us somewhat 
 respecting matters in that Church. " The context (1 Cor. 
 xi., 3, 16) shows that the kind of meeting where silence was 
 enjoined, was a social prayer, ani conference meeting rather 
 than a formal Sabbath-day's service, such as we have now," — 
 " Corinth waa a heathen city, with the new religion recently 
 introduced, and where of necessity believers would gather in 
 little grouj 8, and often, if not always, as yet, in private 
 houses, and where, without a pastor to direct the services, 
 each one, according to his own prompting, would take part. 
 And so full were they of new-born zeal, and so joyous in 
 their new-found hope, that evidently but little order was ob- 
 served in their meetings ; sevcnU speaking at a time, som^in 
 unknown tongues, and some under the prophetic inspiration ; 
 and even the women, had become so enthusiastic that they 
 threw aside the veil, the usual style of head-dress then and 
 there for modest women." Inspiration sharply reproves this 
 gross impropriety, appealing to their taste as well as to the 
 law of man's headship. In the subsequent part of tho dis- 
 cussion now under consideration, (1 Cor. xiv., 34, 35,) Paul 
 forbids altogether their particij)ation in the official service of 
 the Church. The entire context shows that the command of 
 silence api)lies, not specifically to preaching — as the general 
 includes the specific this is implied — but to the social and 
 less formal services." — JRev. Dr. Stevenson, PHnceton Iteview, 
 January 1873. * 
 
 N. Let us read 1 Cor. xiv., 34 : " 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 any thing, let 
 them ask there husbands at home ; for it is a shame for a 
 woman to speak in the Church." — This is plain and express 
 

 
 as 
 
 language — " Keep silence " — " Not permitted to speak " — 
 '•Leurn at homo"-—" A Hhamo for* woman to speak." 
 
 E. Yes, and all these phrases are eni[)loyetl to deter wo- 
 men from speaking in the Church. How important must 
 the subject lie ! Kay to a christian lady, you, by your con- 
 duct, have exposed yourself to shame. — How humilating ! — 
 Yet, it is the Holy Spirit who applies this language to a wo- 
 man when she speaks in Church. 
 
 N. The injunction in these verses is very clear and min- 
 ute. Is not the wonl " speak " used in dilferent waysl 
 
 E. Yes in the original it is generic and comprehends all 
 forms of address, " to utter," •' to tell," " to talk," " to say," 
 " to speak," " to use" the voice without any reference to the 
 words spoken, so that every conceivable form of speech al- 
 lowable in religious meetings to man is forbidden to woman, 
 in the use of this word. 
 
 JV. It is pleasant and profitable to learn, and understand 
 the truths of scripture. Is not the same doctrine set forth in 
 1 Tim., chap. ii. 
 
 E. Certainly — the apostle is referring to public worship, 
 wheresoever conducted, v. 1, "I exhort — therefore that — 
 " Supplications, prayers be made" — for all men, &c., &c., — 
 in V. 8, adds^ " I will therefore that men (literally the man) 
 pray everywhere." In v. 9, 10, he directs as to the dress 
 and deportment of women, at such times. Verse 12, " Let 
 the women learn in silence," i.e., listen attentively to what is 
 said, and with all subjection to the servant of the Lord. 
 Again v. 12, "I suffer not." — I do not allow women to 
 usurp authority, over the man, by preaching or praying. 
 This applies to the whole race of man as well as to a hus- 
 band. The reasons are then given, v. 13, 14, "Adam was 
 first formed." " Adam was not deceived but the woman." 
 — The command is imperative, the reasons valid — such as 
 satisfied the inspired penman. 
 
 N. But when were the epistles to Timothy written 1 
 
 E. The First, A.D., 65 (also that to Titus), the Second, 
 A.D., 66. These epistles contain the hist attestations, of 
 inspiration, as to the position of women in the Church, then, 
 and in all time to come. !Mark : liad there been any previous 
 law (which there was not) authorising women to speak in 
 religious assemblies it would have been superseded by those 
 declarations to the Corinthians and to Timothy. 
 
10 
 
 N. This is convincing nnd most satiHfnc'ory evidence 
 that women ought not to spcnk in llx' lumso of God. But 
 what are we to say of those who allow and urge women to 
 speak in Church 1 
 
 E. Well, it is evident that those who insist upon wo- 
 men speaking in Church, come into conflict, not merely with 
 man, but also with tlie Lord Jesus Christ. — Women may 
 and ought to worship together as in the meeting where Lydia 
 was so signally blessed. — Acts xvi., 14. The office of the 
 Ministry is by the appointment of God ; No man has aright 
 to exercise it unless called by God — (Heb. v., 4, Rom. i., 1, 
 1 Tim. i., 12,) therefore women, having no authority from 
 God, canncl be Ministers in His Church. 
 
 Men, not women, are overseers, (Elders, Presbyters) in the 
 Church and as such necessary for its prosperity. 
 
 The high honor conferred upon woman (for be it remem- 
 bered, that the influence possessed by woman either for good 
 or evil is unbounded,) in her personrd, domestic and relative 
 duties is, in scripture placed in contrast to the silence enjoin- 
 ed upon her in the church. These duties are onerous and 
 multifarious. — (1 Tim. ii., 15,5,14 ; Titus ii., 3,5,) 
 
 The man is the head of the woman, not in a temporary or 
 local capacity, but always and universally ; therefore, while 
 it is so, the command remains in force that woman must be 
 silent in the Church. 
 
 When God expressly calls a woman to any sphere — wheth- 
 er to be a warrior, or a ruler, or a proj)hete88, she ought cer- 
 tainly to respond to His call. Her , "ition is then beyond 
 our judgment. God who establishes rules has a right to make 
 exceptionp to his rules ; but is it for us to usurp the authori- 
 ty of God? 
 
 K. Being now in your Library would you kindly see 
 what has been said by the eminent men of the past on this 
 subject 1 You have quoted Calvin and Ilodge ; can you 
 favour me with more 1 
 
 E. With great pleasure : Tertullian says : " A woinan is 
 not permmitted to speak in the Cluircii, nor ytit to teach, or 
 bapiize, or oH'er, that she may not claim to hci'sojf ni)y oiiico 
 of thb man, not to say of tlio i)ric;.st." The great Augustine 
 quotes thcftC words with ni)im)Viil. 
 
 Let us next hear Matthew Henry : " Shame is tlie mind's 
 uneasy reflectio). on having done an indecent thing. And 
 
 will 
 uoi 
 acci 
 disj 
 
11 
 
 evidence 
 od. But, 
 vomen to 
 
 ipon wo- 
 rely with 
 nen may 
 ire Lydia 
 ce of the 
 as a riglit 
 0111. i., 1, 
 [ity from 
 
 ps) in the 
 
 . remera- 
 ■ for good 
 relative 
 '.e enjoin- 
 srous and 
 
 )orary or 
 while 
 must be 
 
 -wheth- 
 ,'ht/ cer- 
 beyond 
 ;o make 
 authori- 
 
 idly see 
 
 on this 
 
 ;au you 
 
 oinan is 
 'ach, or 
 y ftifice 
 igustino 
 
 mind's 
 And 
 
 what more indecent th; " for a woman to quit her rank, re- 
 nouncH the subordiiiat u of her sex, or do what in common 
 account had such aspect and appearance." " The natural 
 distinction God has made we should observe." The woman 
 was made subject to the man, and she should keep her sta- 
 tion and be content with it. For this reason women must 
 be silent in the Churches, not set up for teachers ; for this is 
 setting up for superiority over the man." 
 
 Here is Scott : " The women required to " be silent," with 
 all subjection, in the religious assemblies ; for the apostle, as 
 Christ's representative and declaring his will, would noc suf- 
 fer women to teach." " T^foreover, the man was not * deceiv- 
 ed ' in the first instance ; but the tempter prevailed against 
 the woman, who was the first * in the transgression ' and 
 the seducer of the man. This humbling consideration was 
 suited to convince wome>!i, that they ought not to affect au- 
 thority, or presume to be public teachers." 
 
 Next let us look into Albert Barnes : "It is a shame." — 
 " It is disreputable and shameful ; it is a breach of propriety. 
 Their station in life demands modesty, humility, and they 
 should be free from the ostentation of appearing so much in 
 public as to take part in the public services of teaching and 
 praying, it does not become their rank in life ; it is not ful- 
 filling the object which God evidently intended them to fill. 
 He has appointed men to rule ; to hold office, to instruct and 
 govern the (church ; and it is improper that women should 
 assume that office upon themselves." " But this cannot be 
 interpreted as meaning that it is improper for females to 
 speak or to pray in meetings of their own sex, assembled 
 for prayer or for benevolence ; nor that it is improper fo/ a 
 fenude to speak or pray in a Sabbath School. Neither ot 
 these come under the apostle's idea of a Church. And in 
 such meetings no rule of propriety or of the scriptures is vio- 
 lated in their speaking for the edification of each other, or in 
 leading in social prayer." 
 
 Eosenmuller says : " Women were not to teach the people, 
 nor were they to interrupt those who were speaking." 
 
 Gcbert, in his Mission of Women, says : *' The Mission 
 of woman in general, is less to explain the truth than to 
 make it felt." " In order that the truth may gain an ascend- 
 ancy over us, it is necessary that it be first revealed to our 
 understanding : This is the Ministry of Man, because in him 
 
12 
 
 the roasonincj faculty predominates." The Ministry of Mai?, 
 in teaching the truth is a public Ministry, which addresses 
 itself to masses ; consequently the pulpit, the public preach- 
 ing of the gospel, and the magistrature of the doctrine is con- 
 fided to him. In woman the power of the affections or sen- 
 timent predominates. This predominance of sentiment de- 
 termines the peculiar Mission of Woman ; its object is to 
 effect the entrance of the truth into the heart, to convert it 
 by love. This sentiment is not taught, it is insinuated." 
 
 I might add pages and pages to the same effect from the 
 most eminent divines of all ages. 
 
 N. Thank you most sincerely. Home is woman's spliero 
 as a wife, a mother, a daughter, and that sphere afibrds ample 
 scope for the best and noblest gifts and virtues. What is 
 more beautiful on earth than the godly woman doing her 
 gracious ministry to her own housdiold and to the needy 
 around her, — helping joyfully in every good work, adorning 
 the gospel of Christ by meek subjection to rightful authority, 
 — training children for the Lord, — requiting her parents, — 
 loving and serving her husband, — ruling well her servants, 
 — showing hospitality, and in all things bringing Heaven in- 
 to the House. How much sweeter, better, nobler this 
 " sphere " even if the Lord had not forbidden the other 
 sphere ! But, as you have abundantly c-hewn, the Lord 
 HATH Spoken and it is ours to obey His voice. 
 
 HALIFAX, N. S. : 
 
 NOVA BCOTIA PRINTING COMPANT. 
 
 CORNEU BACKVILLE ANQ GRANVILLE STREETS. 
 
 1877.