contrary, creditable mention is made of the fact that she did instruct
him, and that through that instruction he was made useful to the world;
and all this upon the authority of inspiration, without one word of
censure as to her unwomanliness. Over and over again, Paul names her in
his salutations.

In Philippians iv, 3, he entreats help for certain women, counting them
as fellow-laborers. "Help," says he, "those women which labored with me
in the Gospel." Honorable mention, too, is made by name of Tryphena,
Tryphosa, and of the beloved Persis, who "labored much in the Lord."
Philip had four daughters which "did prophesy" (Acts xxi, 19); and we
nowhere hear of their being forbidden to do so. If Paul, influenced as
he was by the Holy Spirit, had designed to prevent women from attending
religious meetings, or taking a public part therein, when there would he
have allowed all this laboring and prophesying and instructing to go on?
Instead of stopping it, however, he at different times commends Phoebe
and her sister-laborers to the kind regards of other Churches. Let the
utterances of Paul be properly and fairly interpreted, and it will be
manifest that men and women are one in Christ Jesus. Decidedly, it is
wrong for a woman to usurp authority over the man; and just as decidedly
wrong is it for a man to usurp authority over the woman. According to
history, the office of deaconess continued until between the eleventh
and twelfth centuries, when, the midnight of the Dark-Ages having come,
it was abolished in both the Greek and Latin Churches. Which sex usurped
authority in that case?

The next point coming under consideration is Paul's direction to the
Ephesian Church: "Wives, submit yourselves unto your own husbands, as
unto the Lord. For the husband is the head of the wife, even as Christ
is the head of the Church: and he is the Savior of the body. Therefore