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is at home when by the water, which contains food
every way suited to its sustenance. This wot Id is
very suitable for man’s temporal abode , his wants
and wishes may here be supplied and realized, even
to excess.
David says, “ I am like an owl in the desert.”—
By this, I suppose, the same idea in part isin'etid
ed to be conveyed. But the owl loves darkness,
and avoid* the light, and in this represents the hu
man family who will not come to the light lest
their deeds should be reproved. The owl delights
in rending aod tearing asunder its victim ; blood
and carnage onlv satisfies its voracious appetite. It
w *
is fierce and defiant, unpitying to its prey when it
attacks them. While the feathered tribe generally
are on the wing during the day, making the woods
and fields vocal with the ; r music, the owl secretes
himstlf in some dark recess ; no song escapes him,
and at night hi hideous noise is a terror to the
innocent. He represents the oaser passions of our
nature, and fattens on the miseries of others. Da
vid, doubtless, was reminded by this comparison of
orae of his crimes and wickedness, and, like the
true penitent, crimes that had been long commit
ted, and he thought to be trivial in character, at
the time of commission, are now brought conspic
uously in the foreground, and magnified, so that
the guilty criminal is ready to compare himself to
some detestable object, because be sees in that ob
ject a similarity to himself. Man, though endowed
with a rational mind, when given up to his passions
without the restraining grace ot God, is but a fiend
incarnate and woiks out his own destruction with
greediness.
I could pursue the comparisons that David
makes much fur the?; yet I may have misappre
hended his meaning altogether, and am ready for
correction. It seems lo me that I have not wiit
ten one word that can be of the least comfort or
instruction to any one. I have written without
feeling any force or pleasure in the subject, what
ever though I think that is apparent. I thought I
knew before this war what it was to be in darkness
that could be felt. I thought I knew something
about barrenness and leanness of soul; but I cer
tainly have learned some disagreeable lessons in
these particulars. I am more and more afraid that.
I am no Christian, and ihat I have only the form of
godliness, without any of its reality. But there is
no use in multiplying words without mean
ing : but I do wish those brethren and sisters who
can write with feeling, and to edification, would do
so.
Publish or reject, Bro. Beebe, and it will all be
right with
ANONYMOUS.
Opelika, Ala., Dec. 22, 1861.
Brother Beebe: — 1 notice in the Messenger
for Nov. 15th, 1861, that Bro. James McNeMy, of
Mississippi, requests that Bro. Patman, Bro. Pur
ington, or myself, give a comment on 1 Cor. xiv.
34, 35. Not knowing whether these brethren will
write or not, and knowing, if we should continue
to wait one tor the other, the request would not be
complied with, I have concluded to write a few
SOUTHERN BAPTIST MESSENGER.
things, with a hope that those brethien also will
write upon the same subject, as I have more con
fidence in their ability to give a more correct'solu
tion of it than I have of my own. But such as 1
have I give.
The text reads: “ Let your women keep silence
in the churches-: for it is not permitted unto them
to speak; but they are commanded to be under
obedience, as also saitb the law. And if they will
learn anytLing let them ask their husbands at
home ; for it is a-shame for women to speak in the
*
church.”
lam apprised that many useful and precious
sisters in Christ have Lad their feelings much
cramped by the loose and careless way in which
this text is sometimes applied. If the women art
to keep silence in the churches, in an unqualified
and unlimited sense, then they have no voice not
expression in any matter that comes l>-fbre tin
church, and that principle of oneness and equality
among the members, which is so clearly set fort!
in other Scriptures would be denied them. Thai
this is not the meaning of the text I am quite cer
tain ; but I am not so certain that I cau give a cor-
rect explanation of it.
The Church of Christ, as manifested and estab *
lishjed in the woild, is composed of men and wo 1
men, and the distinctions of male and female, bus 1
band and wife, parents and children, masters ano ;
servants are acknowledged, and the relative duties
and obligations of each are enjoined ; but with re 1
gard to the doctrine and principles of salvation and
that spiritual relation which all Christians, wbelhei
male or female, bood or free, sustain lo Christ, they
are one in him, every one members one o’
another. This is a close relation ; and so far as
relates to their standing upon the principles of the
faith once delivered to the saints, they have equal
rights and privileges in the visible Church of Christ.
But so far as relates to those gifs which God has
given his Church for her edification, there is cer- 1
tainly a distinction. “We have many members
in one body, and all members have not the same
office.” “ God hath set the members every one of
them in the body, as it hath pleased him.” The
Church of Christ being organized and established
in the world, has to be fed, edified and comforted,
for which puipose God has giaciously given cer
tain public gifts, but we have no reason to believe
that these gifts are committed unto women. So far
then as relates to a public administration of the
word, “ let women keep silence in the churches.”
It is with regard to the exercise of public gifts that
the Apostle is speaking, as we may learn from the
immediate connection of the text, as well as from
other Scriptures. lie says “ Let all things be uone
unto edifying. If any man speak in an unknown
tongue, let it be by two, or at the most by three; and
that by course, and let one interpret: but if there
be no interpreter let him keep silence in the church,
and let him speak to himself and to God. Let the
prophets speak, two or three, and let the other judge.
If anything be revealed to another that sitieth by.
let the first hold bis peace ; for ye may all prophe
sy one by one, that all may Lam and all may bt
comforted.” What is here called prophets doubt
less refers to gospel ministers in the ex'ercise of
such gifts as the Lord had bestowed upon them for
(he work of the ministry, the perfec ing of the
saints, and the edifying of the body of Ciiiist. All
public gifts are to inst.uct, edify or comfort,whether
of preaching or praying; arid if a man speaks in
an unknown tongue, or in such a low tone of voice
that what he says cannot be understood, lie bad
better keep silence in the church, for the church is
not edified. The sisters may be good and us ful
members in the place for which the grace of Gud
has qualified them ; but in the public government
of the Church, and ’in preaching the word, let
them learn to keep silence in the churches, for it is
not permitted unto them to speak. Let the order
which God hath established leuiain, and let not
the woman take the place of the man, nor the man
the place of the woman. It was a law in Israel
that “ihe woman shall not wear that which pei
:aineth unto a man, neither shall a man put ou a
woman’s garment, for all that, do so are an abom
nation unto the Lord thy God.”—Deuteronomy
xxii. 5.
I now notice the last verse, “If they will Darn
anj thing let them ask their husbands at home.”
This is somewhat difficult for me to understand. It
appears, however, that it applies exclusively lo
such as have believing husbands to represent them.
The husband is the head, and the wife is not to
usurp authority over him, but be in silence. I Tim.
ii. 12. Let not the wife rashly pfoceed in things
she is ignorant of, but let her first ask her husband
at home. In the particular spLere which is as-
signed to the they may be very useful.
Aged women are to be “teachers of good things.”
Titus ii. 3. But who are *bey to teach ? They are
to teach the young women. And what shall they
teach them ? Teach them to be sober, to love
their husbands, to love their children, to be dis
creet, chaste, keepers at home, good, obedient to
their own husbands, that the word of God be not
blasphemed. The spheie in which the aged wo
men are placed, and the intimacy and relations
they sustain to the young women, gives them fre
quent and favorable opportunitiesfoi teaching them
these good things. Sisters may be very useful to
the Church. Paul speaks in terms of high com
mendation of Phoebe, as a of the Church.
She had been a helper of many, and also of Paul.
Rom. xvi. 1, 2. Priscilla, too, was a helper in
Christ Jesus, to whom all the churches of the Gen
tiles gave thanks for her kindness. Special meu
tion is made of Mary as anointing the feet of
Christ. Tabitha (or Dorcas) is mentioned as a
woman full of “ good works and alms deeds,” and
her death was greatly lamented by the poor widows
who had, doubtless, been partakers of her kindness.
Acts ix. 36. Ou one occasion, the Apostles sat
down by the river side and taught the women the
truth of the gospel of Christ, aud the Lord opened
the heart of Lydia that she attended to the things
ihat were spoken by Paul, and was baptized,
and gave the brethren a hearty welcome to abide
\at her house. These are acts of kindness, and very