The teaching of this law, then, is twofold: it concerns, first, the woman; and, secondly, the child which she bears. As regards the woman, it emphasises the fact that, because "first in the trangression," she is under special pains and penalties in virtue of her sex. The capacity of motherhood, which is her crown and her glory, though still a precious privilege, has yet been made, because of sin, an inevitable instrument of pain, and that because of her relation to the first sin. We are thus reminded that the specific curse denounced against the woman, as recorded in the book of Genesis, is no dead letter, but a fact. No doubt, the conception is one which raises difficulties which in themselves are great, and to modern thought are greater than ever. Nevertheless, the fact abides unaltered, that even to this day woman is under special pains and disabilities, inseparably connected with her power of motherhood. Modern theorists, men and women with nineteenth-century notions concerning politics and education, may persist in ignoring this; but the fact abides, and cannot be got rid of by passing resolutions in a mass-meeting, or even by Act of Parliament or Congress. And so, as it is useless to object to facts, it is only left to object to the Mosaic view of the facts, which connects them with sin, and, in particular, with the first sin. Why should all the daughters of Eve suffer because of her sin? Where is the justice in such an ordinance? A question this is to which we cannot yet give any satisfactory answer. But it does not follow that because in any proposition there are difficulties which at present we are unable to solve, therefore the proposition is false. And, further, it is important to observe that this law, under which womanhood abides, is after all only a special case under that law of the Divine government which is announced in the second commandment, by which the iniquities of the fathers are visited upon the children. It is most certainly a law which, to our apprehension, suggests great moral difficulties, even to the most reverent spirits; but it is no less certainly a law which represents a conspicuous and tremendous fact, which is illustrated, for instance, in the family of every drunkard in the world. And it is well worth observing, that while the ceremonial law, which was specially intended to keep this fact before the mind and the conscience, is abrogated, the fact that woman is still under certain Divinely imposed disabilities because of that first sin, is reaffirmed in the New Testament, and is by apostolic authority applied in the administration of Church government. For Paul wrote to Timothy (1 Tim. ii. 12, 13): "I permit not a woman to teach, nor to have dominion over a man.... For Adam was not beguiled, but the woman being beguiled hath fallen into transgression." Modern theorists, and so-called "reformers" in Church, State, and society, busy with their social,