following. 3. The headship of man; the proper subordination of woman, especially in public worship; the modesty and reserve, without which her sex has foregone at once its most necessary safeguard and its finest ornament; and the sin against Christ of violating these high principles of relative decorum: are clearly deducible and amply demonstrated in the argument.

The other proof-passage to which I referred is found in 1 Tim. 2: 9-15. 3: 1, 2, read continuously as it is written. I commend it to the eye that reads this, in the opened Bible; while I observe, 1. That audacity itself will hardly say that it is not as wide in its jurisdiction as the species or the sex. 2. That it is all a continuous argument, though separated by the chapters and verses through which it extends. Hence there is special force in the expression, "If a man desire the office of bishop," (by which I very certainly understand the pastor of á congregation, or a pastor at large,) "he desireth a good work. A bishop then must be blameless, the husband of one wife"-why not the wife of one husband? Because, 3. He had forever precluded such a supposition, as not more monstrous in nature than contrary to express and luminous statute, which he had just before laid down: where, having enjoined on the sex who "profess godliness" (would to God that all such possessed it too) to "adorn themselves in modest apparel, with shamefacedness and sobriety;" he proceeds to utter the following sweeping and universal prohibition; "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." He of course refers here to public teaching, that of office alone; for elsewhere he enjoins the sex to be "teachers of good things." Tit. 2: 3-5. The office of a teacher implies superiority; and its public duties would convey the headship of the man, and of the whole congregation, for the time and even afterward, improperly to a woman! 4. The inhibition from the ministry is as express as words can make it, while the whole argument is comprehensive and complete. By implication too it is applicable not remotely to the magistracy-which is properly incompetent to a woman in public and in private! Michal, Jezebel, Athaliah, and other specimens in scripture; and the Cleopatras, the Marys, and even the Elizabeths, of profane history, commend the wisdom of the doctrine. But 5. What reasons are assigned? I answer, UNIVERSAL ONES ALONE! (1) "For Adam was first formed, then Eve." The man is the senior, the principal, the head. "For the man is not of the woman;" that is, originally; "but the woman of the man. Neither was the man created for the woman, but the woman for the man." 1 Cor. 11: 8, 9. This is the order of God; the order from the beginning; the proper order of our first parents and of all their posterity; although the laws of worldly gallantry, and feudal chivalry, and foxian usurpation, constitute the principles of its violation in modern ages. (2) "And Adam was not deceived." Here is another reason. It is a fact that Adam was not duped by Satan at all. He

"hearkened to the voice of his wife," resigned his headship for the time to her instructions, and sinned with her, probably more from inordinate affection merely than intellectual infatuation. But (3) "the woman being deceived was in the transgression;" that is, she lent her easy confidence to the arguments of the devil, sophisticating the word of God in the way of his vocation: and she frequently does this yet with such tender feminine facility that she must not have the ministry "committed" to her! This reason, though densely stated, plainly indicates the necessity of intellectual strength and the vigor of a well disciplined and masculine mind, in the high and holy trust of the christian ministry. The soft and silly sentiment that sincerity and singleness of heart is all, may be Quakerism—but is not christianity. Let simpletons go to congress or write an encyclopedia or glitter on a throne; but keep them forever from the christian ministry! How many facts have I witnessed of softness and sympathy, elegantly perverting the truth, to accommodate the feelings of distress, by the kindred feelings of a lady oracle! Their feelings almost govern them: their influence is often a kind of fascination; musical as that which first seduced the mother of mankind. And who could resist such refinement of influence, when every nerve was a conductor, every feeling an advocate! They make converts, for aught I know. But I suppose them ordinarily nearer heaven before than afterward. It was so with the first effort of mother Eve! The sex in their places, I honor and respect as much as any man. "There

they are privileged;" there their tenderness, their fine attractive courtesy, the kind assuasion of their manners, their dignity and majesty of movement, their usefulness and high desert, especially when the gem of piety radiates through an eye of sound intelligence-when education and modesty, prudence and self-control, charity and sentiment, combine to bless the spheres of private life, to make of home a sublunary heaven, and to train a household in the ways of wisdom for the happier state eternal! I am too much the friend of the sex to flatter them—which never yet was done from a good motive! and consulting their happiness for both worlds, I would have them at once fully honored in those rights, powers, and immunities, all and singular, which their benevolent Maker originally ordained for them; and at the same time guarded and restricted to those spheres, for which exclusively and obviously they were designed, and from which adventuring, the word of God considers them as

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usurping authority," doing violence to their proper delicacy, incurring "shame" before the universe. It must be an amazon temper alone, one would think, and very unlovely in the conjugal regards-but, inspiration has no alternative! God takes hold of them; the divinity possesses and overwhelms them; when it is all passivity and sufferance, and wrong is right!

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Una salus victis, nullam sperare salutem.-VIRG.

The only hope the vanquished can command

Is desperation--or, submission bland.

I cannot admit, however, that God is to answer so absolutely for their wrong actions. Their actions. Their agency is quite distinct, much their own, and very absolutely accountable! I know-and alas! OFTEN HAVE I WEPT WITH REASON AT THE FACT, that they can throw off the whole responsibility. God is surety for them! He inspired them. This they know— as well as Eve, when, "being deceived she was in the transgression." This they know-and could never survive the discovery of the opposite! This some of them have been heard to affirm: a pretty frame of mind for impartial investigation! Preach on then! Tell the people how clearly you see "that the tree is good for food, and that it is pleasant to the eyes, and a tree to be desired to make one wise! and take of the fruit thereof and eat! and give also to others whom you can influence : and fear not! Remember who has assured you that "you shall not surely die ;" and call to mind the ancient and venerable example of that lady, first of her sex, who acted so before you! She was the first female preacher that "usurped authority over the man ;" but not the first preacher whose labors were spontaneous and without salary! There is another reason for the prohibition, which deserves to be considered; (4) "notwithstanding, she shall be saved in child-bearing, if they continue in faith, and charity, and holiness, with sobriety." I would thus at large explain or paraphrase it: She is indeed restricted from the offices of authority, headship, and hardier toil; but there is ample compensation and honor in her case. If the scenes which