Vers. 2-16.-Laws of oi·der in Christian assemhlies. The subject dealt with in this riassage is the appropriate conduct and dress of the women in Christian assemblies. That, howe.er, was but a matter of present and passing interest, one standing related to the customs and sentiments of a particular age. Our concern is not with the details of apostolic advice, but with the principles upon which St. Paul deals with a particular case. "Every circumstance which could in the least degree cause the principles of Christianity to be perverted or misunderstood by the heathen world was of vital importance in those early days of the Church, and hence we find the apostle, who most fearlessly taught the principles of Christian liberty, condemning most earnestly every application of those principles which might be detrimental to the best interests of the Christian faith. To feel bound to assert your liberty in every detail of social and political life is to cease to be free-the very liberty becomes a bondage" (Shore), "It appears that the Christian women at Corinth claimed for themselves equality with the male sex, to which the doctrine of Christian freedom and the removal of the dis- tinction of sex in Christ (Gal. iii. 28) gave occasion. Christianity had indisputably Jone much for the emancipation of women, who in the East and among the Ionic Greeks (it was otherwise among the Dorians and the Romans) were in a position of unworthy dependence. But this was done in a quiet, not an over-hasty manner. In Corinth, on the contrary, they had apparently taken up the matter in a fashion some- what too animated. The women overstepped due bounds by coming forward to pray and prophesy in the assemblies with uncovered head" (De Wette). 8t. Paul gives ad"l"ice which bear, upon the maintenance of due order in the Christian assemblies. Taking this as the subject illustrated, we observe the following points:- I. OnDER MUST BE BASED ON FIRST PRINCIPLES. Here on the designed relationship of man and woman. The new law of the equality of the sexes must be dealt with in a manner coosistent with the earlier principle of the natural dependence of the woman on man. " Observe how the apostle falls back on nature. In nothing is the difference 11:reater between fanaticism and Christianity than in their treatment of natural instincts ind affections. Fanaticism defies nature .. Christianity refines it and respects it. Christianity does not denaturalize, but only sanctifies and refines according to the laws of nature" (F. W. Robertson). II. ORDER MUST BE ARRANGED BY CHRISTIAN PRUDENCE, which acts by persuasion rather than by force, avoids any over-magnifying of little differences, and makes due allowance for individual peculiarities. Prudence can reco11:nize that the preservation of peace and chality is of greater importance than the securing of order, and order may wait on charity. III. ORDER MUST BE AJlAPTED TO EXISTING CUSTOMS. NO stiff forms can be allowed in Christian assemblies. Social and national customs and sentiments have to be duly considered. Illustrate from the necessary differences of administering the ordinance of baptism in different countries, or from the diversities of Church order in heathen lands that receive the gospel. 'l'here can be unity of principle with variety of detail. IV. ORDER MUST DE ACCEPTED BY EVERY MEMBER LOYALLY. This is the condition of working together in every kind of human association. A man's individuality ~ay properly find expression in the discussion of what shall be done; but he must smk his individuality in order to help in carrying out the order that is decitled on. V. 0RDE!t DEARS Dll!ECTLY UPON SPIRITUAL PROFIT. It injures to have the Church's attention diverted to forward women. Order relieves the minds of the worshippers, so that full attention may be directed to spiritual things. In quietness, in rest of mind an<.l heart, the soul finds the time to enjoy and to grow. Distracted by tho material, Jue attention cannot be given to the spiritual. Illustrate from the anxiety with which harmony, beauty, and order were sought and preserved in th(l older Jewish ritual. -0i1. x1. 1-34.] THE FIRST EPISTLE TO 'l'IIE CORINTIIIANS. 393
Amid all those formalities worshipping souls could be still, and in the stillness find God.-R.T.
Vers. 17-19.-Sectarian feeling within the (Jhurch. "There be divisions amon" you." "There must be also heresies [sects] among you." Distinguish between th~ divisions which lead to the formation of separate sects, and the sectarian feelin" which may disturb the harmony and the work of a particular Church. The apostle refers not to sects dividing the Church into parts, but to parties and party feeling within an individual Church. Such party feeling tells most. injuriously on spiritual profit and progress. "St. Paul must be understood as saying that, not only will there he dissen- 1,ion and divisions among Christians, but that some of them will go their own way in spite of the instrnctions both in doctrine and practice delivered to them by Christ's apostles." We may illustrate the sources from which sectarian feeling within the Church is likely to arise. I. SECTARIANISM FROM SOCIAL CLASSIFICATION. Christianity assumes the absolute equality of all men before God. But so far as Christianity is an or~anization, it is bound to recognize and make due account of class distinctions. These become a .constant source of difficulty, the ground and occasion of much offence. II. SF.CTARIANISM FROM FAMILY DISPUTES. ,vithin the same class there arise jealousies, misunderstandings, and heart-burnings. 'l'he Church is too often made the sphere for the expression of such ill feeling. . III. SECTARIANISM FROM PERSONAL DISPOSITION. Such as that of Diotrephes, "who loved to have the pre-eminence." Suspicious, masterful, or conceitell men are the most fruitful sources of Church dispute and division. The evil man in Church life is the man who "looks only ou his own things, not on the things of others." IV. SECTARIAlIISM FROM INTELLECTUAL DIFFERENCES. Such should never occur, because the true unity of a Church is its common life in Christ, and not its common opinion about Christ. The life must be always the same, and so it can be a basis of union. Opinions must differ according to variety of capacity and education. Impress that, if the causes of sectarianism cannot be wholly removed, their influence may be overruled by the culture of high Christian life and sentiment.-R. T.