The Middlebury register. [volume] (Middlebury, Vt.) 1850-1882, 1877-06-29
Women Preachers.--Reply to sQuakcr
Woman,

ana tnankleSS labor. An attempt 10
explain il is regarded as n thrust at
them; as if ii were an insult TO the
''wcaker vessel" Although the fires
are being kindlcd in all direction we
should not hesitate TO defend the plain
teaching of scripture, Notwithstanding
he who does so publicly offers his back
to the scourge.
If / succeed in the argument | shall
be condemned for the ungallantry; if
fail therein 1t will be said, ga woman
slew him.
The "Quakcr Woman has certainly
made some of her points very finely.
Undoubtedly it was not on account of
the incapacity of women that action has
been taken against their preaching. 1t
is useless to discuss the comparative
mental capacity of the sexes. They
evidently differ very much. In some
points one sex is superior; in some
points the other is superior. Which
should be ranked the highest l know
not, neither is 1t material to the question.
The argument of satire, in the use of
which proverbially women have the
advantage, is out of place here. The
facts and teachings of scripture fairly
explained is ultimate. The incident of
Mary carrying the intelligence of the
Saviour's resurrection TO the astonishcd
disciples has no connection with the
case. She did not preach. Contiding
and truehcarted, she was early at the
sepulcher, and was sent on this surpris-
ing GRAND; which argues we'll for her
piety, that is all. The fact is related
without note or comment, Acts 21: 80.
that Philip had four daughters that
prophesied, which sometimes seems to
signify preaching; probably that is
what is there meant. Nothing can be
gathered there TO approve or disapprove
of women preaching, but the simple
fact that his four daughters did preach.
In the third chapter of Galatians the
apostle is discussing the question of
justification by faith; whether any
could be justified by the law, or other
wise. Lest there should be any misap-
prehcnsion he concludes his argument
that all are equally children of God by
faith in Christ, there is neither
Jew nor Greek, bond nor free, male
nor female; all are one in Christ YER
ses &c, 2S. The scope of the argument
clearly shows it is pcrvcrsion to apply
II " tht vi W Oilftn - III
therefore it proves nothing in this case.
In that particular point to which his
argument is directed-all are equal, not
in every respect. The prophecy of Joel,
2:28, 80, quoted by Peter, Acts 2: II, 1S,
is cited as text in point, and as having
so much force as nearly TO settle the
question. Quakers, l know, have al
ways laid great stress upon il as being
the peculiar distinction of the gospel
dispensation. But, if il proves any
thing, it proves too much. If it is to be
understood literally, not only preaching
(prophcsying) by both sexes, but
visions and dreams also will be equally
characteristic of the new dispensation,
which do not attend it. Now | submit
that the passage teaches nothing in
point further than that the gospel will
be generally ditluscd and not confined
10 any order of established priesthood.
1t should be observed that the word
head has several Specifications, beside
its natural one, which denotes the head
of man. 1t is put by pre-eminence
for a ruler Thus God is the head of
Christ, who, rs mediator, derives from
Him all His dignity and authority.
Christ is the head of the church, both
in respect to eminence and influence;
He communicates spiritual life to every
believer; also by Gods ordinance the
husband is the head of the wife. This
headship is the subject discussed in
l Cor. II. The apostle states his prop
Osition thus, "The head of every man is
Christ, and the head Of the woman is
the man, and the head of Christ is
adorns his speech with metaphors
drawn from various sources. as aeri-
culture, military or medical science.
In the present instance, an illustration
is borrowed from female costume. The
hair or vail is used rs token of fcmi-
nine subordination. Mcknight re-
marks, "Being put in subsection to men
they ought in public assemblies to make
acknowledgment thereof by those
marks Of respect which the customs of
the countries where they live have es-
tablishcd as expressions of respect.
And therefore, although with us it be q
mark of superiority to be covered in a
public assembly, and of inferiority TO
be uncovered, the apostles reasoning
still holds, because the customs of the
East are the reverse of ours" Cor
IL: 3.
This indcccncy in the manner of their
praying and proyhcsying, the apostle
thought proper to correct before he
prohibited the practice itself, because it
gave him an opportunity of intoxicating
on women that subsection to their hus-
bands which is their duty, though many
of them were unwilling to acknowledge
it. Women's prophesying in the public
assemblies, the apostle condemns else
where in the most positive terms,
chap. 1854. We have another exam
pie of the same method of teaching in
The seventh chapter, when without con-
sidering whether ii was lawful TO Join
the heather in their .feasts on the sac
rlfice in the idols temple, the apostle
showed the Corinthians that although
they thought it was lawful because they
knew an idol was nothing, yet the weak
who had not that knowledge, but who
believed the idol to be real, though
subordinate god, might by their exam
pie be led TO join in these fcasts, and
thereby be guilty of direct idoiatry.
This evil consequence the apostle
thought proper to point out, before he
determined the general question; be-
cause it afforded him an opportunity OF
intoxicating the great christian duty OF
taking care never to lead our brother
into sin, even by our most innocent ac-
TONS"
The scope and force of the argument
of the apostle requires us to understand
that for Womdn TO preach, is q scan
DIAL to the church 1t is said in verse z,
that man Is the image and glory OF
God; but the woman is the glory of the
man. The image signifies, in this place,
the dominion with which he Is clothed
In respect to mental qualification, the
woman is also the image of God
Verse 10, "For this cause ought the
woman 10 have power ON her head, be-
cause Of the angels" Power is here
used for the symbol Of power, that is {
veil, or token of submission to her hus
band. Compare Luke 7:8, where the
same word is usod without figure
The reason is assigned, HBecause of th(