she thinks, could only intend to prohibit false or slanderous teaching on the part of women, like that of "the woman Jezebel " in the Revelation. But it is obvious to remark that had the apostle wished merely to repress such teaching he would have condemned the doctrines themselves, and have censured them as much if uttered by men as by women. As to the promise of Joel, Paul certainly did not contravene it. Prophecy can never safely be taken as a rule of practice; it is an announcement simply of what will be. We may not assume that we are the agents. Peter justified himself and his companions, although Galileans, merely (v. 7, and John vii. 52) by referring to prophecy which foretold the miraculous effusion of the Spirit, not merely on regular prophets, but on persons of much humbler pretensions, who, hitherto, had not been thus honoured. The wonderful gifts of Pentecost were thus bestowed, and their wonderful nature was the evidence that the prophecy was rightly interpreted. was as far as Paul from thinking that either the law of Moses, or the law of female modesty, was repealed as the general rule, either by the prophesy, or by its fulfilment.

Peter

As to Priscilla with her husband instructing Apollos at their home, in what he could not know without their information, we think it a very safe model for all who are sure of their being equal to Priscilla, and as much superior in knowledge to some zealous preacher as she necessarily was to Apollos. We especially commend to Elizabeth's attention that Priscilla did it with her husband, and by "taking him unto them."

Without dwelling longer, however, on subordinate details, we will state what we conceive to have been the apostle's real argument and views on the subject. We do not conceive him to have rested on any mere arbitrary ceremonial command of the law, but on the created and natural relations between the man and the woman. We think that he held these to be incompatible with woman's "speaking in the church," at least in any such manner as implied superiority over the man, or even equal rank with him. From the apostle's ensuring, in the eleventh chapter of Corinthians, only the praying or prophesying with uncovered head, in violation of Greek ideas of modest clothing, it has been very wrongly inferred that Paul allowed their speaking, provided their heads were cover

ed: wrongly inferred, we say, because it quite overlooks Paul's usual mode of rebuking an error, even as exemplified several times in this very epistle. He always first rebukes it in its more extravagant forms, and proceeds, perhaps through several chapters, and after apparent digressions, to his final judgment. Thus (to pass over some instances less obvious to the superficial reader) in chapter vi. he first condemns their going to law before the ungodly, next shews that, as the saints are to judge the world and angels, the very humblest in the church were more worthy to be their judges than wicked men,-then, that they ought to find some wise man in the church to settle their disputes, and at last comes out with the true christian principle: "you are wholly wrong in having such litigations at all; you ought rather to suffer wrong, rather to be defrauded" (Matt. v. 38-41). Thus, again, in the case of eating meat offered to idols, he argues, first on the lower grounds, in chapter viii., "you ought not, because of your knowledge that idols and their sacrifices are nothing, to grieve the consciences of your weaker brethren by eating. You are not commended to God by eating. You may embolden your still unenlightened brethren to act with a doubting conscience; you ought, as I do (chap. ix.), to sacrifice the right to eat all things for another's good;" till (chap. x.) he advances to an utter condemnation of the whole thing, as utterly inconsistent with their fellowship with Christ, and the expression of that fellowship in the Lord's Supper; and, in the strongest terms, concludes that they can in no wise consistently eat what was recognised by another as having been offered to idols.

In com

And so in the present case. mencing the 11th chapter, the apostle introduces the subject by establishing the subordination of the woman to the man; that as God (in the economy of redemption) is the Head of Christ, and Christ of the man, so is man of the woman; and hence concludes that praying or prophesying, in any dress implying an equality with the man, was utterly unbecoming and contrary to nature. From this indecorum he appears to be led to notice their inconsistency, also, in their conduct at the Lord's Supper; from that again to the general subject of their church teachings and worship, giving them the true views of the subject, asserting strongly the superiority

of love to the most admired gifts, and, therefore (chap. xiv.), the superiority of the gift most useful, both to the converted and unconverted, namely, that of prophecy -nearly or in part identical with teaching. Summing up, therefore, the whole, and finally concluding "that all things should be done decently and in order," he directs how the prophets may prophecy in order; and, reverting to the women, entirely prohibits their speaking "in the assemblies." They are to "be in subjection;" as also the law says, what they wish to learn (which may not have been spoken upon in the assembly), they are not, as would appear to have been usual then with the men, to ask about in the assembly, but "to ask their husbands at home." The reason why single women are not adverted to, is, probably, that their speaking in the church was too gross a violation of all ideas of propriety to have been attempted even at Corinth. Such speaking, therefore, as in any way implied superiority to the man (and certainly all teaching, advising, and leading worship, appears to do so) is utterly forbidden to women by the apostle. The casual observation, that the law also sanctioned his view, is, probably, after his remarks in chap. xi., to be understood of the statement, Gen. iii. 16, ii. 21— 24, also, iii. 6 (all the Pentateuch was then termed the law). The view of the apostle's meaning now given agrees exactly, also, with his language in 1 Tim. ii. 11-14.

And does not cultivated and unsophisticated christian taste quite accord with the dictates of inspiration? Is it any mere formal injunction? has it not its root in the most deeply-seated and becoming feelings of our nature? Most readily do we acknowledge that cases have occurred, and we can conceive of many more, in which a "woman's speaking in the assembly" might be a matter of religious necessity, and might be felt by all to be not disobeying the rule, but yielding to the force of providential circumstances: such exceptions, however, are always held to confirm the rule. To shout in the streets, or appear undressed in them, would be revolting to all common sense of propriety; yet, in danger of fire, or murder, it would not be thought of as unbecoming. So we think strong circumstances might justify a departure from the rule which forbids female speaking in churches, without bringing any scandal

on the name of woman, or the church of which she was a member. Ample at the present time is the scope for modest female zeal;-the young, the sick, the very ignorant, are abundantly open to the gentle, soothing, and winning efforts of woman. There is only too much of society work for her to do, if she likes. Never, as a general rule, was the necessity less for woman to take the desk or the platform, or even the "table pew." If, however, any differ from us, we can only say, that we could not wish our mothers, wives, sisters, or even female friends, to be distinguished as speakers in the church. In America, we are aware that the Woman's Rights Question is discussed in a style which would little suit the tastes, we hope, of English females. English women think their chief Right to be the love of father, brother, husband; love sufficient to insure their legal and social rights being accorded them. In America, too, we find ladies evincing a strong wish to approximate, in part, to our attire. Let American ladies claim their rights and honours in their own way. We think that both in the church and in society woman's influence is greater in proportion to her retiring modesty; and that even superior-minded women lose half their power if they desert, even in appearance, the natural position and demeanour of their sex. Woman was not made to display her wisdom in public council, but, in the domestic circle, to win a way for wise advice in the moments when the heart of man is most yielding. Oh, how mighty that influence. Would it were ever used aright!

F. C.

THE JAMAICA MISSION. To the Editors of "The Church.” Devizes, Wilts, Oct. 8th, 1851.

Dear Brethren,

Permit me to return you my sincerest thanks for your observations on "The Jamaica Mssion," in the last number of "The Church." And, if it be not trespassing too much on your columns, allow me also to add something on a topic of so much importance. This I the more readily request, from the deep and extensive interest in Jamaica which I have found to prevail amongst British christians, beyond all I had supposed when toiling with faithful brethen as unnoticed and unaided, under

overwhelming discouragements, as if there were no sympathies at home which could reach to that important field. What have been the personal trials of our brethren, and what the difficulties which on every hand have beset them, as pastors of churches gathered from one of the most degraded portions of the human family, and bearing in themselves all the pecuniary responsibilities of those churches, and the schools connected with them, it is not possible for me in your columns to explain. But when, in the progress of about ten years, onethird of the estates and plantations in the island have been thrown out of cultivation, and two-thirds of its capital have been withdrawn from circulation, it will be readily inferred that the difficulties your brethren have borne have been of unparalleled magnitude and severity. These difficulties, joined with the inroads of disease and death, have removed more than half of our mission band from the scene of holy enterprise; whilst, in most cases, their places are unfilled, and in others are supplied by native agents of very partial efficiency. It is true that thrilling expressions of sympathy have been extended to Jamaica in consequence of the cholera; and money, for the special object of relieving those who have suffered by its ravages, has been generously contributed. It is also true that a few individual christians at home have helped some of the brethren in their calamities; and that to the members of the Society of Friends we are, especially for our schools, laid under deep and lasting obligations. But these uncertain acts of generosity have only temporarily retarded the manifestation of a constantly growing evil; whilst, had it not been for these, far more general would have been the ruin of that mission which not long since was the boast of philanthropy, and the glory of the christian church. And now, although we have cherished, and still do cherish, native agency, as far as we can, it is not to that aid that we can look for any great amount of immediate consolation. Long must be the course of preparation before we can be supplied with a sufficient number of "faithful men, able to teach others also," to whom the pastoral care of such churches as those collected in Jamaica may be with safety committed. The system of modern missionary operations has, at least in Jamaica, organised and cultivated churches upon a scale so far superior to the people

of whom they are composed, that nothing but ruin could result from casting them with too great precipitation upon themselves, for pastoral teaching and superintendence.

It is evident, therefore, that the time has arrived when it devolves on British christians to say whether the mission in Jamaica shall be forsaken and perish; or whether, by a measure of fostering care, such as shall supply important vacancies with English labourers, and arrest the further removal of pastors and teachers by reason of poverty, the evil shall now be stayed. Already our churches have diminished in numbers to the extent of eleven thousands or upwards. Brethren still maintaining their ground, are doing so in spite of much weakness or perpetually increasing difficulties. Many who are incapable of returning have recently left the field; and others are on the point of doing so. Upon the few then remaining increasing difficulties will press; and unless something be immediately done, all the future stores of good which would result from the labours, and lives, and treasures, which have been expended on Jamaica, will be "vilely cast away."

I regret to find, from the article already referred to, that you are under the impression that "the churches declined the pecuniary assistance of the society." Allow me to correct this error. The resolution to which you refer was one of the Association of Missionaries, passed at the meeting in Kingston, in February, 1842, without the knowledge of the churches. It related simply to the salaries of the brethren, and expressed their determination not to apply to the committee for their own support, except under very peculiar circumstances. It was in the following words:

"That from the 1st of August next ensuing the members of this association will not draw upon the society's funds for their support, except under very peculiar circumstances; and, in the event of such drafts becoming necessary, none shall be made without the sanction of three of the brethren."

The construction of this resolution is so far from severing the connexion with the society which had ever subsisted, that it actually asserts and maintains it. And for two years afterwards drafts were made upon the society, in accordance with the restrictions laid down, which were duly honoured in London. Let it not, then, be said that the churches or missionaries in Jamaica have drawn destruction upon them

An effort, of selves by a suicidal act. which, for my brethren's sake, I may boast, was made to relieve the funds of the society, which has unhappily resulted in so much suffering, and in the removal of so many missionaries, that the glory of God is jeopardised, and it devolves on those who are jealous for His honour to see that such measures are immediately adopted as will preserve from further destruction the churches and schools of the Jamaica mission.

An appeal to the Committee alone is not what will meet the urgent necessities of

66

P. H. CORNFORD.

HISTORY OF THE PLANTING AND TRAINING OF THE CHRISTIAN CHURCH BY THE APOSTLES. BY DR. AUGUSTUS NEAN

DER.

TRANSLATED FROM THE GERMAN,
BY J. E. RYLAND. 2 vols. London:
Bohn.

The christian public is much indebted to Mr. Bohn for placing this work in his Standard Library. It is, indeed, richly worthy of a place in that truly cheap, because handsomely got up and valuable series of works. It has long been known to many as part of Clarke's Foreign Theological Library; but it is now, by its price, accessible to all. It is well known that even Neander, like the rest of Foreign Theologians, differs from most English Denominations on some points; we do not read him, however, or any other Doctor, as an inspired writer; and his lovely christian spirit, vast knowledge of antiquity, and critical sagacity as an historian, render him unquestionably one of the first christian writers of the day,-in his department of Church History, unquestionably the first. This work is the natural and appropriate introduction to his Church History, as, indeed, his Life of Christ (also published in the Standard Library) is to the present volumes. It is replete with information and suggestions for the thoughtful and intelligently enquiring christian. All readers of translations from the German are aware that even in a translation it is not so easy to read a German author as a native one. He must, however, be a shallow student of such matters, who would be at all discouraged by so slight a hindrance, one too

which in a short time almost entirely vanishes. Mr. Ryland, however, a warm admirer of Neander, has used every effort to make his ideas as easy of apprehension as possible in an English garb; and we can assure our readers that he has made them quite as facile to an Englishman, as Neander himself has to his own countrymen. Not only have we felt his German to be difficult ourselves, but natives have told us that they felt it so too. The translator must not, therefore, be censured for not conveying the thoughts of a profound thinker in a much easier style than his author has done. We are confident, indeed, that very many Englishmen familiar with German will be thankful to Mr. Ryland. To the translation of the Third Edition, as published by Clarke, are now added 132 pages of "additions and corrections from Neander's Fourth Edition."

How much

better had they been incorporated with the text! This, however, is not Mr. Ryland's fault. The latter 360 pages of the second volume contain one of Neander's most valuable smaller works, a Dissertation on the Writings of Tertullian, the christian father of the second century, who, amongst the Latins, is by far most worthy of attentive study. It is a very instructive essay. In a careful analysis of this Baptist father, Neander gives a fund of information on the spirit and opinions of that time, and such an introduction to Tertullian himself, as will be truly valuable to all who would study that writer in his own very difficult Latin, and will give to those who would not or could not incur that toil, all the

information they could wish for. We trust the volumes will have the circulation they so fully merit, and we tender both the translator and publisher our cordial thanks for them.

THE TEST OF EXPERIENCE; or, The VoLUNTARY PRINCIPLE IN THE UNITED STATES OF AMERICA. BY JOHN HowARD HINTON, A.M. Pp. 124. London: British Anti-State-Church Association.

We look upon this work as one of great importance-perhaps one of the most important that have issued from the press of the Anti-State-Church Association. "It presents," Mr. Hinton says in the preface, "in a small compass, and at a cheap rate, information gleaned from many and more expensive volumes;" but it is by no means a mere gleaning; Mr. Hinton's strong and discriminating mind manifests itself throughout; and it would be scarcely possible for any candid enquirer to read the volume attentively without being convinced of the immense advantage of the Voluntary over the Compulsory principle in religion. We do not of course regard the line of argument as the most weighty on this question; but to many minds it is more convincing than any other; and we should look for considerable results if we could induce our readers and others to put it into the hands, and recommend it to the perusal, of those who have hitherto conscientiously differed from us.

THE AGE AND THE MINISTRY. A SERMON DELIVERED TO THE STUDENTS OF HORTON

COLLEGE, ON THEIR REASSEMBLING, Aug.
6TH, 1851. BY JAMES WEBB, IPSWICH.
PRINTED BY THE REQUEST OF THE STU-
DENTS. Pp. 27. Leeds: John Heaton;
London: Benjamin L. Green.

We heard this sermon delivered with much pleasure, and were exceedingly gratified on learning that it was to be printed. Earnest, practical, and enlightened, its counsels are admirably adapted to improve the character, and extend the usefulness, of the ministry of the age. Our best wishes for the gentlemen to whom the sermon was delivered, and, indeed, for all the rising ministry, is, that they may attain the high standard which Mr. Webb has here put before them, and thus become, as they could not then fail to be, "good ministers of Jesus Christ."

Recent Publications.

Confirmation neither Reasonable nor Scriptural; a Letter of Expostulation to the Rev. Francis Cunningham, Vicar of Lowestoft, by a Confirmed Dissenter. (Pp. 12. London: Jarrold and Sons.)

A Monument of Divine Grace, as exemplified in the Remarkable Conversion and Happy Death of Hugh Owen, the Shoemaker, the well-known Radnorshire Champion. By the Rev. D. L. Pughe. (Pp. 16. London: H. Hughes.)

The Worship of Saints and Images: a Lecture delivered in connexion with Monthly United Religious Services. By the Rev. W. Green, Nottingham. (Pp. 28. Nottingham: J. Dunn.)

the dreadful earthquakes that country is subject to, and I might be swallowed up in one of them." And so I found that whatever might be the subject up, it had but one idea for her, "Was there any danger of death?" She said to me, "I never lie down at night, but my mind is troubled with the dreadful fear that I may die before morning." And what to me was even more astonishing and distressing, she told me that "all her life long she had felt so." I saw that her way was "hard," not only because of the grievous fear, doubt, uneasiness, restlessness, unsatisfied desire, and tormenting self-accusings, she was con