Women in the Gospel

THIRTY years ago there could scarcely a person be found, in the churches, to sympathize with any one who talked of Holiness. But, in my simplicity, I did think that a body of Christian ministers would understand my case and judge righteously. I was, however, disappointed.

It is no little thing to feel that every man's hand is against us, and ours against every man, as seemed to be the case with me at this time; yet how precious, if Jesus but be with us. In this severe trial I had constant access to God, and a clear consciousness that he heard me ; yet I did not seem to have that plenitude of the Spirit that I had before. I realized most keenly that the closer the communion that may have existed, the keener the suffer ing of the slightest departure from God. Unbroken communion can only be retained by a constant application of the blood which cleanseth.

Though I did not wish to pain any one, neither could I please any one only as I was led by the Holy Spirit. I saw, as never before, that the best men were liable to err, and that the only safe way was to fall on Christ, even though censure and reproach fell upon me for obeying his voice. Man's opinion weighed nothing with me, for my commission was from heaven, and my reward was with the Most High.

T could not believe that it was a short-lived impulse or spasmodic influence that impelled me to preach. I read that on the day of Pen tecost was the Scripture fulfilled as found in Joel ii. 28, 29 ; and it certainly will not be denied that women as well as men were at that time filled with the Holy Ghost, because it is expressly stated that women were among ^those who continued in prayer and supplication, waiting for the fulfillment of the promise. Women and men are classed together, and if the power to preach the Gospel is short-lived and spasmodic in the case of women, it must be equally so in that of men ; and if women have lost the gift of prophecy, so have men.

We are sometimes told that if a woman pre tends to a Divine call, and thereon grounds the right to plead the cause of a crucified Redeemer in public, she will be believed when she shows credentials from heaven; that is, when she works a miracle. If it be necessary to prove one's right to preach the Gospel, I ask of my brethren to show me their credentials, or I can not believe in the propriety of their ministry.

But the Bible puts an end to this strife when it says : " There is neither male nor female in Christ Jesus." Philip had four daughters that prophesied, or preached. Paul called Priscilla, as well as Aquila, his " helper," or, as in the Greek, his "fellow-laborer." Rom. xv. 3; 2 Cor. viii. 23; Phil. ii. 5; 1 Thess. iii. 2. The same word, which, in our common translation, is now rendered a "servant of the church," in speaking of Phebe (Rom. xix. 1.), is rendered "minister" when applied to Tychicus. Eph. vi. 21. When Paul said, " Help those women who labor with me in the Gospel," he certainly meant that they did more than to pour out tea. In the eleventh chapter of First Corinthians Paul gives directions, to men and women, how they should appear when they prophesy or pray in public assemblies; and he defines prophesying to be speaking to edification, exhortation and comfort.

I may further remark that the conduct of holy women is recorded in Scripture as an example to others of their sex. And in the early ages of Christianity many women were happy and glorious in martyrdom. How nobly, how heroically, too, in later ages, have women suffered persecution and death for the name of the Lord Jesus.

In looking over these facts, I could see no miracle wrought for those women more than in myself.

Though opposed, I went forth laboring for God, and he owned and blessed my labors, and has done so wherever I have been until this day. And while I walk obediently, I know he will, though hell may rage and vent its spite.