WOMAN’S PLACE IN THE CHURCH. (Concluded.)

"For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female:for ye are all one in Christ Jesus." (Gal. 3:26-28.) From this passage many sincere persons have concluded that the new dispensation has obliterated all the distinctions hitherto existing-that now all believers occupied exactly the same position before God, and were equally free to exercise all the functions of the entire body. In a very important sense all this is true. The passage before us shows that all believers are alike children of God-that in Christ the old distinctions of Jew and Gentile, bond and free, male and female (as under the law), have been set aside. We stand no longer in the flesh, but in Christ. In this sense, unquestionably, there is no distinction. But when this is transferred from our standing before God, and applied to the various responsibilities of Christian life in this world, the very foundations of God's order are unintentionally overturned.

One would thankfully acknowledge that the godly who give to woman the same service in the Church as man, shrink with horror from carrying the principle to its full extent. We therefore beg that it be clearly understood that we are not referring to the practice of many pious persons, but to a principle of interpretation of Scripture. What would become of the home life, of the man's responsibility to nourish and cherish his wife, to give all honor unto her ? What becomes of the mother, guiding the house-her true sphere, leading her children-and all the gentle sympathy and loving ministry which is associated with the name of woman ? We therefore unhesitatingly say that there is a distinction between man and woman, a distinction which originates in creation itself, and never to be ignored so long as the present order obtains. To this every right-minded person instantly assents, and we pass on therefore to show from Scripture that woman's place in creation fixes her place in the Church as well.

"The head of the woman is the man. . . . The woman is the glory of the man. For the man is not of the woman; but the woman of the man; neither was the man created for the woman, but the woman for the man. For this cause ought the woman to have power [Gk., authority,- a covering upon the head as a sign of being under the authority of her husband – Gen. 24:65], because of the angels." (See i Cor. 11:, 1-16.) The general meaning of this passage is very clear. The apostle is speaking of the woman's unquestionable right – equally with the man-of praying and prophesying; and exhorts that they be covered when so doing, as a token-even to angels, who watch with interest the conduct of Christ's saints-of that subjection to authority which the very order of creation emphasizes.

That the relative place of the man and woman in creation is a witness to something higher-to Christ and the Church-none can question with Scripture before them. (See Eph. 5:22-33.) And the woman is exhorted to imitate the subjection of the Church to Christ, in her subjection to her husband (verse 24). It is the shame of the Church that it has left that place of absolute subjection, and doubtless the other has followed largely as a result.

Similarly we have her part in the fall added:" Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived, was in the transgression." (i Tim. 2:11-14.) She was deceived, beguiled by the serpent, showing the folly of her having left the place of dependence; Adam's guilt was, in some sense, deeper, for he yielded up his authority and disobeyed with open eyes. But the simple point is obvious-and, we would reverently add, it is God's word we are examining. We are not even left to make our deductions from these facts:they are put upon the face of the text. He who wills may read. We add another quotation:"Let your women keep silence in the churches :for it is not permitted unto them to speak; but to be under obedience, as also saith the law [an added witness]. 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." (i Cor. 14:34, 35.)

Gathering up the teaching of these Scriptures, we see clearly that creation, the fall, and the law, all unite in pointing out the place of subjection of the woman:that it is to be shown outwardly; that it is to be shown by silence in the assembly. If it be objected that the apostle contradicts himself (i Cor., chaps, 11:and 14:), in one place permitting and in another prohibiting the public ministry of women, we reply that, apart from the irreverence of the thought and its denial of inspiration, it does not in the least follow. In the eleventh chapter he gives directions for women when praying or prophesying; in the fourteenth he tells them to be silent in the assembly. The one place permits ministry, but does not indicate where it was to be exercised ; the other distinctly says it is not to be in the assembly. Evidently then prayer and prophecy was to be outside the assembly. This is so clear that it needs no further comment. In contrast it is said the men (Gk.) were to pray everywhere, (i Tim. 2:8.)

But we have just entered upon the subject of woman's proper sphere of service. How varied, manifold, and essential her duties are ! Had she ten lives instead of one, they could be fully employed. Her sphere is the private one. Where love and sympathy are needed ; where gentleness, tenderness, are required; in dealing with the young, the sick, the distressed; in going from house to house, seeking out the neglected, cheering the desponding, pointing the sinner to Christ – here is woman's work; and what a work !

And all this can be distinctly gospel work. Certain women labored with the apostle in the gospel (Phil. 4:3) ; certainly not merely in ministering to him of their substance, or providing for his comfort, but, we may well believe, in dealing with anxious souls, seeking out and instructing the new converts, and constantly seconding the public labors of the apostle. How the devoted servant of Christ would be cheered by knowing that godly women were praying and working with him ; that as he planted the seed, they followed the public work up ! Did not Priscilla, with her husband, expound unto Apollos the way of God more perfectly ? (Acts 18:26.)

The assembly of Cenchrea was blessed in the services of a faithful woman (Rom. 16:i, 2) who perhaps in that very ministry went to Rome. At any rate, we can well believe her service continued, wherever she might be. Our prayer should be for more faithful women to engage in the Lord's work. They are imperatively needed ; the work languishes for lack of their presence in it. May our God richly bless every woman who is engaged in His service !

But have we not shown that the sphere is a private one ? Will the public platform add to her usefulness, or will it not rather divert her from her unique and proper sphere ?
We add a word for man. God never says they are to compel the women to be in subjection. He does say they are to imitate Christ's love and tender care for the Church in their treatment of their wives.

Let the men awake to the tremendous responsibility that rests upon them to minister to the Church of Christ, to preach the gospel to a perishing world. Let them lay aside carnal ease, and work under all the energy of a love and faith inspired of the Holy Ghost, and there will be little cause of complaint that women transcend their sphere. Lord, awake Thy people !

THE INTERCOURSE BETWEEN ASSEMBLIES.

It is interesting and refreshing to note the greeting sent by the apostle from one assembly to another -at the close of his epistles-not only to and from individuals but to and from all the saints. In like
manner he would tell the saints in Rome of the work of the saints in Macedonia and Achaia. (Rom. 15:26.) He would stir them up at Corinth by telling of the devotion of those in Macedonia, and conversely. (2 Cor. 9:1-4.) All the assemblies of Asia seat greetings to those in Achaia. (i Cor. 16:19.) The great opening for the gospel at Ephesus is told to Corinth, (i Cor. 16:9.) A brother from the saints at Philippi, bearing their gifts, seeks out the apostle at Rome and ministers to him. (Phil. 2:25, 30.) Titus, Timothy, Apollos, and other servants of the Lord, passed from one assembly to another, bearing news of joys and sorrows, and linking practically the Lord's beloved people together. An epistle would be sent to all the churches in Galatia (Gal. 1:2); that to the Corinthians took in all the saints in all places. The assembly at Laodicea was to have the epistle to Colosse read to them, and was to send theirs to the Colossians.

All this is exceedingly interesting as showing the common life and common interests that throbbed through all the Church. It was, it is, one body. Let God's people do likewise now. Let the needs, the joys and sorrows, of one assembly be known and felt by all. Let there be interchange of loving greetings, of visits. Let them share their joys, and double them-their sorrows, and halve them. Let us make the precious truth of the One Body of Christ so real and practical that none dare say it is but a theory. '' By this shall all men know that ye are my disciples, if ye love one another."* * The reader will have noticed that no place has been given in these papers to the subject of Water Baptism. This has been done advisedly. In the same epistle where, speaking of the Lord's Supper, the apostle says, " I have received of the Lord," (1 Cor. 11:23,) he says of baptism, "Christ sent me not to baptize, but to preach the gospel." (1 Cor. 1:17.) We need scarcely say that this does not mean to cast a slur upon an ordinance of the Lord, but that it has to do, not with the Church, but the kingdom-the place of responsibility upon the earth. We are baptized into the Church by the Holy Spirit, (1 Cor. 12:13,) and by water into the kingdom. (Matt, 28:, 19.) The subjects being, therefore, different, we have entered into no discussion of water baptism. As to its place and importance, we have not the slightest question.*

CONCLUSION.

That the preceding pages give but an incomplete and imperfect presentation of this most important subject, we must sorrowfully confess. And yet if it results in a clearer apprehension being gained of the nature, dignity, and destiny of the Church of Christ, we shall indeed bless God.

Several thoughts are suggested. If the Church of God is what we have described, what is the state of mind that becomes us as we look around at its present condition ? Instead of a heavenly people, waiting for God's Son, we see a worldly, seeking to make a name upon the earth; instead of "One Body," many divisions; instead of the realized power of the Holy Ghost in all worship, ministry, and discipline, we see human expedients and organization. Instead of separation from the world, we see the Church at home in the world, and linked with it. Will not every lover of Christ with tears admit that we have not made too dark a picture ? Ill does it become us to make accusation against others:rather let us all acknowledge our common sin and shame, and bow under the mighty hand of God. Where is that Church, with all the ardor of its first love, which He established here to witness for a rejected and absent Lord ? Ichabod!

But what is the remedy? Can we restore the fallen Church? Can we make things as they were at Pentecost? Alas, no! We are in the "last days," the "perilous times." The coming of the Lord alone can sever the wheat from the tares.

But are we to sit still and go on with worldliness and disobedience of the word of God ? Let Scripture answer. "Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master's use, and prepared unto every good work." (2 Tim. 2:19-21.) Christ is the same; His word the same; His grace the same. He is outside this world and worldly systems of religion, however much He may own and bless individual faithfulness. "Let us go forth, therefore unto him without the camp, bearing His reproach. For here we have no continuing city, but we seek one to come." (Heb. 13:13, 14.)

All who in simple faith and dependence upon the Lord act upon His word, will find Him ever true to that word, ever ready to uphold His poor, feeble, and fearing ones who at His bidding go to Him walking upon the water; ever ready to make good in practical realization His promise, "Where two or three are gathered together in my name there am I in the midst of them."

Shall we or shall we not seek to act upon the principles of the Church of God ? Who dare refuse? Who dare let expediency decide? Let us take the question into our closets, and decide alone with God.