Observer, Nov. 1, '71. stantly recurring periodic rest. With all these Christianity is in perfect harmony, and imparts to them a power and efficacy, which they have not of themselves. From mere speculation, it makes them effective moral principles, from which Europe has derived all its high spiritual, intellectual, and moral culture, as well as civil freedom. Thus is the Christian justified in preferring the unchanging revelation of God in Christ, as the basis of his belief, and the rule of his practice, to grounding it upon the fallible, erring, and changing speculations and opinions of dying men. passes away, "but the word of our God shall stand for ever. The latter WORDS FROM THE WORK TABLE.-No. XXXIV. WHAT CAN WOMEN DO IN THE CHURCH? "Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work."-1 Tim. v. 10. DURING a short tour in connection with our visit to the recent Annual Meeting, the query heading this paper was several times presented to us; on many other occasions it has been put by sisters who earnestly desire to do the Master's will, but who see not the way in which they can help the Churches, using the small amount of time at their disposal. One Christ-loving sister, with tears in her eyes, said: "Cannot you help us at -; there are a few of us who feel we are not doing all we might do; neither in giving nor in gaining instruction. The brothers think that females have no right to be active workers outside their own homes, we must not even there hold social meetings, and engage in prayer, reading, and commenting; even as tract distributors we are not acceptable; we are told that it is our duty to learn in silence, and leave church business to masculine hands. Is this really the teaching of the New Testament?" I have pondered upon this query, have looked through the Epistles, have glanced at church history, have turned to Jesus, and cannot conclude that women should be treated as creatures without minds. On the contrary, I find that christianity gives to woman a high and important position; wherever the Gospel is fully understood and received she stands by man's side, his helper and co-labourer; in Christ Jesus there is neither male nor female. It does not necessarily follow that she must engage in the public work that falls to his part; their are various departments of labour, and I see that one great need of our churches, at the present time, is a class of discreet intelligent women, who have some amount of spare time," that they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their husbands, that the word of God be not blasphemed.' -Titus ii. 4, 5. Peter may surely be credited with understanding the proper position of woman. In his first Epistle he gives a strong and important admonition, "Likewise ye husbands, dwell with them (the wives) according to knowledge, giving honour unto the wife as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered."-1 Peter iii. 7. I cannot, on this occasion, do better than quote from a work which is just now widely read, and which is undergoing, here, and in America, considerable criticism; I mean "The Ecclesiastical Polity of the New Testament," by Dr. Jacob. Speaking of ministry as it appears in the first churches, he says Observer, Nov. 1, 71. "A due consideration of this ministry of gifts' in the earliest days of Christianity-those times of high and sanctified spiritual freedom'both shows and justifies the custom of the public ministration of women at that time in the church. The very ground and title of this ministry being the acknowledged possession of some spiritual gift, and such gifts being bestowed on women as well as men, the former as well as the latter were allowed to use them in the Christian assemblies. This seems to me quite evident from St. Paul's words in 1 Cor. xi. 5, where he strongly condemns the practice of women 'praying or prophesying' with the head unveiled, without expressing the least objection to this public ministration on their part, but only finding fault with what was considered an unseemly attire for women thus publicly engaged. The injunction contained in this same epistle (1 Cor. xiv. 34) Let your women keep silence in the Churches, for it is not permitted unto them to speak,' refers, as the context shows, not to prophesying or praying in the congregation, but to making remarks, and asking questions about the words of others. The directions given to Timothy at a later period (1 Tim. ii. 11, 12), and forbidding a woman to teach or to usurp an authority over the man,' seem also to have no reference to spiritual gifts, and therefore to be no contradiction to what had been before allowed. At the same time, since natural gifts in an extraordinary degree, and of a kind most available for extensive good, are sometimes found even now in Christian men and women, it would seem that churches might still advantageously imitate the example of the apostolic age by employing such powers to supplement though not to supplant their more regular ministrations." Having entered somewhat fully into the nature of the Deacon's office, he adds: "Our view of the ancient diaconate will not be complete without noticing that it included women as well as men. As deacons are not often expressly named in the New Testament, it is not surprising that deaconesses are still more rarely mentioned. Yet one distinct instance at any rate occurs, not obvious, indeed, in our English version, but evident in the original. Phoebe, who, in Romans xvi. 1, is termed "a servant in the church in Cenchrea," a deaconess,-diákovos. And if a place comparatively so unimportant as Cenchrea had a deaconess to minister in its church, it can hardly be possible that other populous towns, with larger Christian communities, should not also have been supplied with the same female ministry. And is it not highly probable that "Tryphena and Tryphosa," with "the beloved Persis," who are named in the same chapter as labouring in the Lord, just as presbyters in 1 Tim. v. 17 are said to "labour in the word and doctrine," were regularly appointed ministers in their church? In the post apostolic church the office of deaconess was for a long time continued, especially in the Eastern portion of it, where the greater seclusion of female sex, which ordinarily prevailed, made the ministrations of women more requisite than in the Western populations. The deaconesses, at first, were commonly widows past middle age; indeed, by Tertullian and others their office is called "The Widowhood," (viduatus), and the church at that time seems to have regarded the widows mentioned in 1 Tim. v. as deaconesses, and to have acted according to the directions there given in their appointment. In the early times the deaconesses were formally ordained by imposition of hands; but after the middle of the fourth century this was thought undesirable; after which the office appears to have received less consideration than formerly, and was gradually laid aside altogether, disappearing in Western Europe earlier 7 Observer, Nov. 1, 71. than in the Greek church, were deaconesses were still found at the end of the twelfth century. This ancient institution has in later times been revived in an analogous form by the Moravian brethren; and very recently in our own church the proved value of ministering women has, in some few instances, led to a similar revival. This practice, if carried out with judgment and an unostentatious simplicity, may in some places be productive of good. But in general the reasons for discontinuing this office are equally valid against restoring it; and what is needed in order to meet the crying wants of the present age is not so much an increase in church officials, as in the sound and self-denying unofficial ministrations of christian men and women.”—p. 64—66. Then, as it were, summing up the whole matter, he glances at a few names and speaks briefly, but emphatically, of "good works" performed by female worthies of the apostolic churches "What views of Christian womanhood in the primitive time may be gained even from the scanty notices of female names contained in the New Testament! How much may be learned by a thoughtful realization of what is implied if not expressed in the little narrative of Dorcas, full of good works and alms-deeds which she did,' and the incidental mention of the house of Mary, the mother of John, whose surname was Mark; how much from the glimpses given us of Christian women in Rom. xvi., and of Euodia and Syntyche in the Epistle to the Philippians; how much especially from what is said of Priscilla, the wife of Acquila, a woman apparently superior in mental power and force of character to her husband, himself a man of note, capable of instructing and convincing an eloquent man and mighty in the Scriptures' like Apollos, being herself neither carried away by his eloquence, nor afraid of his learning, nor scornful of his mistaken views, and courageous together with her husband with a holy boldness even unto the danger of her life, to secure the safety of St. Paul, yet never stepping beyond her proper sphere, or giving occasion for any just reproach! "The elevation of the female sex was a result which followed with rapidity wherever the religion of Jesus was received. The position of women among the Jews being much more honourable than in most Gentile nations, the apostles had in this respect but little prejudice to overcome when they began the formation of Christian churches. And the devotion and loving faithfulness of the women who ministered to Jesus during His abode on earth-the manner in which He received them as His disciples and friends-the remembrance that He never uttered a reproach against the sex in general or a word of severity to any individual woman, while to some He accorded the highest praise the knowledge that among His disciples no woman ever betrayed Him, denied Him, or forsook Him, and that it was women who were the last at the cross and the earliest at the sepulchre-must all have taught the apostles, if they needed any such teaching, what position women were entitled to hold in the social economy of the church. Accordingly, in the very first meetings of the few faithful disciples between the ascension and the day of Pentecost, the presence of the women and Mary the mother of Jesus' is expressly mentioned; the spiritual gifts in the primitive church were bestowed upon women as well as men; the relief of widows was a special object of apostolic care; and wherever the name of Christ was preached women were invited and welcomed into the church, were admitted equally with men to all Christian privileges, and showed themselves equally ready to receive religious truth, equally faithful in obeying it, equally self-denying in all good works, equally courageous and patient in danger and tribulation."-p. 177-180. Observer, Nov. 1, 71. The text with which this paper is commenced shows that it was no trifling service that was expected from the women who "were taken into the number." It was not AGE merely that qualified; their fitness must have been developed in the every day life of their Christian career, "following closely after every good work." It would be an instructive study to mark out the various female characteristics noticed in the scriptures; but our space is already filled up. In the meanwhile we urge upon the sisterhood not to be prevented from following after any good work that the Lord will accept and bless, by the fear of what people will say, but discreetly, modestly, and zealously do with all their might the good they find to do. In the thoughts of a German poet we exhort them to "Leave no heart unwoo'd, unsought, Which life's oft varying scenes have brought Think that with each thy Lord draws nigh With every wound thou stoop'st to bind, By liberal things shall stand." Birmingham. LOUISE. NOTES ON EPHESIANS IV., 11-16. (Continued from p. 347). "When he ascended up on high he led captivity captive, and gave gifts unto men. And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints unto,"-&c. PROPHETS are next in order. What is a prophet? Must he be one who foretels future events? Not necessarily. Scripture examples do not so limit. They show that a prophet is one through whom the Lord reveals His will to men, whether the revelation refers to things past, present, or to come. Aaron was appointed a prophet to Moses-he would be "a mouth to him." See Aaron and Miriam, Num. xii. Paul refers to the practice of New Testament prophets. This gift had to do with laying the foundation of the spiritual temple-rearing the structure and fitting it for God's service. See Eph. ii. 10; iii. 5; Acts xv. 32; 1 Cor. xii. 28; xiv. 3, 4, 19, 22, 24; from which it appears that the action of prophets was in the Church, and that they were subject to apostles, as in Rom. xii. 6. EVANGELISTS differ from the others inasmuch as the action of this gift is "in the world," not in the Church. When the Lord gave commission to the Eleven He pointed out two fields of labour for them to occupy (as in Matt. xxviii. 19, 20; Mark xvi. 15; taken with the commission given to Saul of Tarsus, Acts xxvi. 16-18); the first was in the world, the second in the church. The work of the evangelist was in the first of these: his labour, as the word signifies, was to evangelize—that is, to “make and baptize disciples." Prophets, pastors and teachers laboured in the Church, instructing disciples, as in the second part. There is not much recorded concerning Observer, Nov. 1, '71. the labours of evangelists; there is merely notice of some work done by Philip, as in Acts viii. It was strictly evangelistic-he went to Samaria, proclaimed the glad tidings, immersed believers, and did many miracles, in accord with Mark xvi. Beyond these, there is no other kind of labour recorded. The only other evangelist named is Timothy, of whose labours, as such, no record is left; they are merely alluded to. Timothy, in addition to the work of an evangelist, had certain duties in the Church assigned to him. He had much to do with setting churches in order. But, was this part of the work of an evangelist? Scripture does not say so, and we ought not. If it were, then Timothy would have had his qualification for it in the gift by inspiration, and without need for instruction. Further, we learn that he was qualified for that work through a letter from the apostle Paul, instructing him how to proceed-what he had to do, and how to do it. This was Timothy's qualification for setting churches in order. Why so? Because Timothy did not know how to conduct himself in the house of God, arranging the affairs of the Church. He had not this gift. The circumstances are these: Paul, a prisoner, taken away from unfinished work, instructs Timothy by letter to complete what remained, giving him in minute detail full instruction how to proceed. Paul makes reference to the evangelistic labours of Timothy. Knowing that he had the gift of evangelist, he gives him no instruction respecting that work; he merely says "Do"-that is, "do the work of an evangelist," "stir up the gift," "neglect not the gift," because Timothy knew by inspiration what it was. On the other hand, when Paul wishes him to set churches in order, he changes his style. 1 Tim. iii. 14, 15 will show this: "These things write I unto thee, hoping to come shortly, but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and stay of the truth.” In this department the source of Timothy's inspiration was Paul's letter; his authority to act, Paul's command. This shows that setting churches in order is not the work of evangelists. Paul's letter of instruction would have been unnecessary had Timothy known how to proceed. There is no notice in the Scriptures of appointment to the office of evangelist, although there is for elders and deacons. PASTORS and TEACHERS, the next in order, may be taken as one class. There is no record of their labours. It is not improbable that the first elders were selected out from this class, seeing their appointment was so soon after the churches were planted (Acts xiv. 23). 66 With the exception of this place pastors and teachers are not named. "Teachers are named once as special gifts, in 1 Cor. xii. 28. Silence of Scripture is significant in face of such an universal craving after the title 'pastor," which now sets aside the Scripture title "elder." This is especially the case where one man rules, from the Pope of Rome downwards he claims to be "universal pastor.” All the gifts have been withdrawn as regards the persons. Apostles, though dead, yet speak. They alone of the gifts have left their mark for posterity. Are any of the gifts to be continued, though as persons they are withdrawn? Keeping this withdrawal in mind, and remembering that they all were qualified by inspiration, it is to be inferred that a revival of the gifts implies one or other of these conditions: first: either that there shall be a resurrection of the persons, or-second: should the gifts re-appear in the persons of other men, these must be inspired to fit them for the work, |