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2. But I say, if they must do as Mr. K. says, they are in duty bound, to wit, meet by themselves apart from their men, and as so met, perform this most solemn worship to God: how shall the elders and overseers, the watchmen, rulers, and guides in worship, perform their duty to God, and to the church of God, in this, since from this kind of worship they are quite excluded, and utterly shut out of doors: unless it be said, that to watch, to oversee, and to guide, in the matter and manner of performance of this worship in assemblies, is no part of the watchman or overseer's work; or in their lawful absence, the work of the principal men of the church. Nor will the faithful and dutiful overseer leave worship, no, not in the best part of the congregation assembled to worship, to be performed by every weak brother. However, I believe it might, with more warrant, be left to them than to the strongest among our ordinary ones of the other sex.

Also, our elders and watchmen covet, if we have unbelievers to behold, that our worship be performed by the most able. How then shall it be thought that they should be so silly as to turn a company of weak women loose to be abused by the fallen angels? Can it be thought that their congregation, since they have it without a command, shall fare better among those envious spirits than those that are lawfully called shall fare before the world? Watchman, watchman, see to thy duty, look well to the manner of worship that is to be performed according to thy commission. Trust not Eve, as Adam did, with worship, and with its defence. Look that all things be done in worship as becomes thee—a head, both in nature and by office—and leave not so solemn a part of worship as prayer, in company, is, and ought to be accounted to be done; thou canst by no means tell how. Watch in and over all such worship thyself. Be diligent to know the state of thy flocks, whether they be flocks of men, or women; and look well to thy herds, and thou shalt have milk enough, not only for men and babes, but also for the maintenance and life of thy maidens. So that they need not go with their pitchers to seek water there where their God has not sent them (Prov 27:23-27). Besides the shepherds' tents is provision sufficient for them (Cant 1:8). But, for a conclusion of this, I will ask this man, If he doth not, by pleading for these women's meetings, declare, that the women, without their men, are better able by themselves to maintain divine worship, than the men are without their elders? Forasmuch as he himself will not allow that the men should always perform worship without his oversight and inspection, and yet will plead for the women to have such worship in their congregation, among themselves, excluding forever the men therefrom. For, saith he, the Spirit is promised to be given to them to that very end, that they may meet together to pray apart without their men.

And now for Mr. K.'s arguments, which, as I said, are in number four.

1. We will take the scriptures from them, and

2. Then pick the bones of their carcasses.

Yet in my taking of the scriptures from his arguments, I will do it in a way that is most to his advantage, making of each of them as formidable an objection as I can against myself.

Objection.

Miriam took a timbrel in her hand, and went out, and all the women went out after her, praising God with timbrels and dances for their deliverances. Therefore, the women of the churches of Christ may appoint meetings of their own, as separate from their brethren, and then and there perform divine worship, [by] prayer, in that their congregation, without their men (Exo 15:20,21). Answer

1. Miriam was a prophetess, and none of our women will pretend to be such. And though Mr. K. labours to get over this, by saying that the work of praising was incumbent upon all, yet by his leave, judgment, and discretion, and a spirit of conduct suitable to the duty, as we read of, was found among the women in none but she. Why is it else said, Miriam led them forth; Miriam the prophetess did it. Another, by Mr. K.'s argument, might have done it as well. Thus degrades he the prophetess, that he may get favour with the ordinary women, and prompt them on to a work that he has a superstitious affection for.

2. But his assertion is of no weight. The women were not left in that extraordinary service to the spirit of ordinary believers. Nor can I count it but crooked dealing to bring in extraordinary persons, in their unusual acts, to prove it lawful for ordinary persons to do that which is not commanded them.

3. But though Miriam did go forth, or come out with the women, yet not from the men, into some remote place in the wilderness to worship by themselves. She instead went or came out, and the women followed her from the place by the sea, where now they were, after Moses, to sing as her sex became her; for she, though an extraordinary woman, might not make herself an equal with Moses and Aaron, therefore she came behind in worship, yet with the body of the people, as it is said, "So Moses brought Israel from the Red Sea" (Exo 15:22). Women. However, prophetesses must wear some badge or other of inferiority to those that are prophets indeed (1 Cor 11:3-9). And I choose to understand that Miriam did this. (1.) Because the text last mentioned says so. (2.) Because Miriam and all the women did sing with the words of the men, verse 1 compared with 21. (3.) For that, they did sing them after the men, as taking them from their mouths. For, saith the text, Miriam answered them, and so handed it down to them of her sex, saying, "Sing ye to the Lord, for he hath triumphed gloriously" (vv 1,21). (4.) For that she commanded the women that they should sing the same song: hence it is called the song of Moses, not of Miriam (Rev 15:3). (5.) From all which I conclude, that Miriam did not draw the women away into some such place where neither Moses, nor Aaron, nor the elders of Israel could see, behold, and observe their manner of worship. But that she, as her modesty became her, did lead them out from that place where they were, to sing, and to dance, and to praise God, after the men. (6.) This scripture therefore favoureth not this man's opinion, to wit, "That it is the duty of the women of the churches of Christ to separate themselves from their brethren, and as so separate, to perform divine worship by themselves."

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Third, the Holy Ghost doth particularly insist upon the inability of women, as to their well managing of the worship now under consideration. Therefore, it ought not to be presumed upon by them. They are forbidden to teach, yea, to speak in the church of God. And why is it forbidden, but because of their inability? They cannot orderly manage that worship to God, that in assemblies is to be performed before him; I speak now of our ordinary believing ones, and I know none extraordinary among the churches. They are not built to manage such worship, "they are not the image and glory of God, as the men are" (1 Cor 11:7). They are placed beneath, and are called the glory of the man. Wherefore they are weak and not permitted to perform public worship to God. When our first mother, who was not attended with those weaknesses, either sinful or natural, as our women now are, stepped out of her place but to speak a good word for worship, you see how she was baffled, and befooled therein; she utterly failed in the performance, though she briskly attempted the thing. Yea, she so failed thereabout, that at one clap she overthrew, not only, as to that, the reputation of women forever, but her soul, her husband, and the whole world besides (Gen 3:1-7). The fallen angel knew what he did when he made his assault upon the woman. His subtlety told him that the woman was the weaker vessel. He also knew that the man was made the head in worship, and the keeper of the garden of God. The Lord God took the man, said unto the man, commanded the man, and made him keeper of the garden (Gen 2:15-17). Wherefore the management of worship belonged to him. This, the serpent, as I said, was aware of. And therefore he comes to the woman, speaks to the woman, and deals with the woman about it, and so overcomes the world. Wherefore it is from this consideration that Paul tells Timothy that he permitted not a woman to teach, nor to usurp authority over the man, but to be in silence. But to call the church or parts thereof together, to perform solemn worship, and in such a call to exclude or shut out the men, is an usurping of that authority over them to a high degree. And he renders the reason of this his prohibition thus, "For Adam was first formed, then Eve, [and therefore had the headship in worship]. And Adam was not deceived, but the woman being deceived, was in the transgression" (1 Tim 2:13,14). But again, it should seem, methinks, if women must needs be managers of worship in assemblies, they should do it, as Eve, before Adam, in presence of the men: But that I think none will allow, though that would be the way best to correct miscarriages; how then should it be thought convenient for them to do it alone. If children are not taught to help guide the ship with the mariners, shall they be trusted so much as with a boat at sea alone? The thing at hand is a parallel case.

Fourth, If the weightiness of this worship be, as indeed it is, so great, that the strongest and best able to perform it do usually come off with blushing, and with repentance for their shortness, as to the well performance thereof; though they engage therein by reasonable and lawful authority; what will they do who are much weaker here, and when, as Eve, they set to it in a way of usurping of authority, and of their own head and will. To offer strange fire with incense, which was a type of prayer, you know what it cost Nadab and Abihu, though men, and the sons of Aaron. [Yet] Mr. K. cries the sisters, the women, the women's meetings, and the like, and how they have prevailed with heaven. Poor man, I am sorry for his weakness, and that he should show himself so nunnish in such a day as this.

But to return, as all worship in assemblies ought to be performed with the most exact order and solemnity; so this of prayer with that, if possible, that is more than all the rest; and therefore this makes it more heavy still. When men preach, they have to do with men, but when they pray in assemblies, they have to do both with men and with God at once. And I say, if it be so great a matter to speak to men before God; how great a matter is it to talk to men and God at once; to God by way of petition, and to men by way of instruction. But I am persuaded if those most fond of the women's meetings for prayer were to petition the king for their lives, they would not set women to be their advocates to him; specially if the king should declare beforehand by law, that he permitted not a woman in an open auditory to speak before him.

Many temptations attend the duty of praying in assemblies, especially those that are immediately employed therein. These temptations, they awake, are aware of, are forced to wrestle with, and greatly to groan under. Wherefore we put not the weak upon this service; not the weak, though they be men; not they in the presence of the strong. How then should the lowest of all be put upon it, and that when together by themselves? Men, though strong, and though acting by lawful authority in this, are not able, but with unutterable groans, to do it: how then shall all those that attempt it without that authority, perform it as acceptable worship to God? This work, therefore, is as much too heavy for our women now as that about which Eve engaged in at first was too heavy for her. But,

Fifth, if this worship may be managed by the sisterhood of the churches, being congregated together in the absence of their men, of what signification is it that man is made head of the woman as well in worship as in nature? (1 Cor 11:3,7). Yeah, more, why are the elders of the churches called watchmen, overseers, guides, teachers, rulers, and the like? If this kind of worship may be performed, without their conduct and government? (Eze 3:17, 33:7; Acts 20:28; Eph 4:11; Psa 28:72; Heb 13:17).

1. Why is man made the head of the woman in worship, in the worship now under debate, in that worship that is to be performed in assemblies? And why are the women commanded silence there, if they may congregate by themselves, and set up and manage worship there? Worship was ordained before the woman was made, wherefore the word of God at the first did not immediately come to her, but to him that was first formed, and made the head in worship (Gen 2:16-18; 1 Cor 14:35,36). And hence it is that women are so strictly tied up to this headship; that if they will learn, they must ask their husbands at home (v 35), not appoint meetings of their own sex to teach one another. "But what must they do that have unbelieving ones? and what must they do that have none?" Answer, Let them attend upon those ordinances that God has appointed for the building up and perfecting of the body of Christ (Eph 4:11-13), and learn as the angels do (Eph 3:10; 1 Peter 1:12).

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First, to appoint meetings for divine worship, either in the whole church or in the parts of it, is an act of power, which power resides in the elders in particular, or in the church in general. But never in the women as considered by themselves. Mr. K. indeed doth insinuate that this power also resided in them; for he saith, God hath in gospel times promised the Spirit to women to that very end, that they may pray together, apart from men. Now, if the Spirit is given them to THIS very end, that they may do it apart from men, then they have a power residing in themselves to call their own sex together to do it. And what brave doings will such a conclusion make, even the blind himself will perceive. But further of this anon; meanwhile, we will attend to our own assertion. Namely, "that to call the church, or parts thereof together, to perform divine worship to God, is an ACT of POWER, which power resideth in the church in general, or in the elders in particular." We will treat of the last first.

1. For the eldership, Moses and Aaron of old were they, with the priests, that were to call the church together to perform divine worship to God, and that both as to the whole, or as to the parts of it (Num 10:7,8; Deut 4:14, 31:11,12; Exo 4:29, 12:21, 17:5). Also, in after times, they were the elders and chief of the church, that did it (Josh 24:1; Ezra 10:5-9; Acts 14:27, 15:3). Or,

2, if their calling together to perform divine worship was not by the elders alone, yet it was by the power that resided in the church for that thing, who jointly ordered the same (Judg 20:8,18: Ezra 3:1; Zeph 2:1-3; Acts 12:12; 1 Cor 5:4, 11:20). All these are plain cases. But never, as I ever did read of in the Bible, did women, ordinary believing ones, assume this power of the elders, or of the church, to themselves.

If it be asked, Who appointed that meeting mentioned in Acts 12:12?

I answer, It was appointed by the power of the church, who, for her own conveniency, if she cannot come all into one place at once to perform the duty, as it is not likely four or five thousand should, in times of persecution, which was their case, [they] may meet some here, some there, for their edification and comfort. Compare verse 5 with 12 and 17. Nor do I question the lawfulness of this or that part of the church's assembling together for prayer, though the elders, and the most significant part of the brethren, be absent. If, first, such MEN that call such assemblies are countenanced by the elders, or church, to do it (1 Tim 2:8; 2 Tim 2:22). But that the sisters of this or that church, may call their own sex together to perform such worship by themselves to God (for this is the thing in debate) I find no warrant for.

Second, because this kind of worship, when done in and by a company, is MINISTERIAL to that company, as well as petitionary to God. That is, they who, as the mouth in assemblies prays to God, teach that assembly, as well as beg mercies of him. And not that women may assemble to do thus. That such prayer is a kind of ministering in the word to standers by, consider well 1 Corinthians 14:15-19. Wherefore let them keep silence in the church, and in the parts thereof, when assembled to worship God.

In all public worship by prayer, teaching is set on foot, two ways: 1. By propounding to that assembly the things that must, by agreement, be prayed for. 2. And by proving them to suit with the will of God, that prayer may be made in faith (1 John 5:14).

1. For all such, prayer must be made for the things agreed upon first; and consequently, for things that by the word are proved good, and suitable for the seasons, persons, or things, for or about which such prayers are made. For those who have meetings for prayer, without this, pray at random, and not by rule.

"If two of you shall agree on earth, as touching anything that they shall ask [according to God's will] it shall be done for them," saith Christ, "of my Father which is in heaven" (Matt 18:19). Now, I say, if things prayed for in assemblies must first be jointly agreed upon, then must such things, by some one, or more of that assembly, be first propounded, expounded, and proved to be good by the word. Good for such persons, seasons, or things, for which such prayer is made. And, besides, the gifts required to do this, if this is not teaching, I am out. And yet this must first be done to instruct all present, to help their faith, and to quicken their spirits to, and in that worship. That they may as one man have their eyes unto the Lord (Zech 9:1). But that this power is given to women, to ordinary believing ones that are in the highest account in churches, I do not believe. I do not believe they should minister to God in prayer before the whole church, for then I should be a Ranter or a Quaker; nor do I believe they should do it in their own womanish assembly, for the reason urged before. And I will add, if brethren not heretofore called by the church to open scriptures, or to speak in the church to God in prayer,  are not at first to be admitted to do this, but before the elders or principal brethren, that they may hear and judge (1 Cor 14:26-29). How can it be thought to be meet or lawful for women, of whom it must be supposed that they have received no such gifts, that they should use this power? I say, how can it be imagined that the women should be bound by God to do this in such sort as doth utterly exclude the elders and all the men in the congregation from a possibility of understanding and of judging of what they do? And yet this is the doctrine of Mr. K.; for he saith, "That the Spirit of God is promised to women to this very end, that they may pray together, apart from men." But God is not the author of this confusion in the churches.

2. But secondly, as teaching by prayer in assemblies is thus set on foot, so every one also that shall in such meetings be the mouth of the whole, to God, ministereth so, doctrine to that assembly, as well as presenteth petitions to God. Otherwise, how can that assembly say AMEN at their prayer or giving of thanks? To say AMEN is an effect of conviction, or of edification received of the stander by, from him that now is so ministering in that assembly before God (1 Cor 14:15-17). Yeah, I believe that those who pray in assemblies, or who shall give thanks for mercies received there, ought to labour to speak, not only with fervency of words, but with such soundness of doctrine. At the same time, they mention, urge, or plead the promise with God, that that whole assembly may be enlightened, taught, taken, and carried away in their spirits, on the wing of that prayer, and of faith, to God, whose face they are come to seek, and whose grace they are gathered together to beg. Now this is called praying and praising, to the teaching and edifying of others, as by the scripture afore named is made appear (1 Cor 14:14-19). But by what word of God the sisters of the respective churches may set up this way of teaching of one another in their assemblies, I am ignorant of.

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But as I shall not confine myself to his mode and way of arguing, so neither shall I take notice of his question, upon which he states the matter in controversy. But shall propound the same question here, which, for the substance of it, was handled among us, when the thing itself was in doubt among us, namely,

Whether, where a church of Christ is situate, it is the duty of the women of that congregation, ordinarily, and by appointment, to separate themselves from their brethren, and so to assemble together, to perform some parts of divine worship, as prayer, etc., without their men?

This was our question, this we debated, and this Mr. K. might have sent for, and have spoken to, since he will needs be a confuter. And, courteous reader, since I have here presented thee with the question, I will also present thee with the method which I took when I handled it among my brethren.

First, I opened the question's terms.

Second, then shewed what assemblies they were that used to perform divine worship to God.

Third, and so shewed whose prayers in such worship were used, or by Paul and others desired.

First, by the church of Christ, I mean one gathered or constituted by, and walking after the rule of the Word of God. By situate, I mean, where such church shall happen to be, in whole, or in the parts thereof. By separating, I mean their meetings together by appointment of their own, and as so met, to attempt to perform divine worship [by] prayer without their men.

Second, To shew what manner of assemblies they were that used to perform divine worship to God of old. Now I find that there have been three sorts of assemblies, in which divine worship has been performed.

1. It has been performed in mixed assemblies; in assemblies made up of saints and sinners. I say divine worship has been conducted in such assemblies, for there, the saints have been edified, sinners convinced and converted, and made to confess their sins, to the glory of God. Of these assemblies we read (Matt 5:1, 13:1, 23:1; Mark 4:1, 2:1, 6:2, 10:1; Luke 5:1, 8, 12:1, 13:1, 15:1, 20:1; 1 Cor 14:23). And in many other scriptures.

2. I also find that the church, by herself, or as distinct from the world, have met together to perform it by themselves (Mark 4:34; Acts 2:1-4, 13:1,2; 15:4, 20:7; John 20:19-26).

3. I find also that assemblies for divine worship have been made up of the elders, and principal brethren of the church, none of the rest of the congregation being present (Matt 10:1; Luke 9:1; Acts 1:3, 2:17,18; Gal 2:1,2) with several other scriptures besides. But in all the Scripture, I find not that the women of the churches of Christ did use to separate themselves from their brethren, and as so separate, perform worship together among themselves, or in that their congregation, or that they made, by allowance of the Word, appointment so to do. Thus far, therefore, this must stand for a human invention, and Mr. K. for the promoter thereof.

Third, This done, in the third place, I come to shew you whose prayers, or by whose mouth prayer in such assemblies, as are above proved lawful, used to be made, or by Paul or others were desired.

1. Whose prayers were used, or who was the mouth? And I find them called the prayers of the church in general, or of the principal men thereof in particular (Judg 2:4,5, 20:8,26; Joel 1:14, 2:15-17; Acts 12:5, 13:1-3).

2. Also, when Paul, or others, desired that prayers should be made of others for them. They either desired the prayers of the church in general, or of the brethren in particular (but never desireth, or biddeth a woman's meeting, that prayers might there be made for them). (1.) He desireth the prayers of the church in general (Col 4:2; Phil 1:19, 4:6; 1 Thess 5:17; Heb 13:18). (2.) Or if he desireth prayers of certain persons, he only calls upon the men and brethren in particular; but never upon a woman by name nor sex to do it (1 Thess 5:25; 2 Thess 3:1; Rom 15:30; 1 Tim 2:8). Nor was, as I said, the apostle alone in this thing. Christ speaks a parable to this end, that MEN ought always to pray (Luke 18:1). James saith, the effectual fervent prayer of a righteous MAN (5:16). Moses sent the young men to sacrifice (Exo 24:5). And the people in the time of Zacharias, sent their MEN to pray before the Lord (Zech 7:2). I do not believe that by any of these the prayers of women are despised. Still, by these we are taught who, as the mouth in assemblies to pray, is commended unto us.

One word more, The women in the time of Jeremiah the prophet, when they had made their cakes to the queen of heaven, (though the thing which they did was as right in their own eyes, as if they had done true worship indeed) and was questioned by the prophet for what they had done, could not justify what they had done as to the act, but by pleading, They did it not "without their men" (Jer 44:17-19).

Thus having premised these few things, I shall now come more directly to discourse of the question itself, TO WIT, Whether, where a church of Christ is situate, it is the duty of the women of that congregation, ordinarily, and by appointment, to separate themselves from their brethren, and as so separate, to assemble together to perform divine worship, [by] prayer, without their men?

This was our question, and this I will now give a negative answer to. For I find not in Christ's testament any command so to do; nor yet example: and where there is none of these, it cannot be a duty upon them; nor yet liberty, but presumption to attempt it.

The command, says Mr. K., is general to all. But I answer, yet limited, and confined to the order and manner of performance. Women may, yea ought to pray; what then? Is it their duty to help carry on prayer in public assemblies with men, as they do? Are they to be the audible mouth there, before all, to God? No verily, and yet the command is general to all to pray. Women of the respective churches of Christ have no command to separate themselves from the men of their congregations, to perform prayer in their own company without them. Yet the command is general: all are to pray. We must therefore distinguish between persons and performances, though we may not exclude either. The manner also, and order in which such and such duties must be done, Mr. K. knows is as essential, in some cases, as the very matter of worship. But we will come to my reasons for my dissenting from Mr. K. in this. After which I will consider his arguments, and the scriptures that he would under-prop them with. As for my reasons for my dissenting from him, they are these:—

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The Women's Prayer Meeting A CASE OF CONSCIENCE RESOLVED, &c.

The occasion of my meddling in this manner with this controversy is this. After I had, for reasons best known to myself, by searching found, that those called the women's meetings wanted for their support, a bottom in the word, I called them in our fellowship into question. Now having so done, my reasons for so doing, as was but reason, were demanded; and I gave them, to the causing of that practice with us to cease. So subject to the word were our women, and so willing to let go what by that could not be proved a duty for them to be found in the practice of. But when I had so done, by what means I know not, Mr. K., hearing of my proceeding in this matter, though I think he knew little of question or answer, sets pen to paper, and draws up four arguments for the justification of these meetings. The which, when done, were sent down into our parts; not to me, but to some of his own persuasion, who kept them, or sent them, or lent them whither they thought good: And so about two years after, with this note immediately following, they were conveyed to my hand.

Bro: Bunyan, This enclosed was sent to me from godly women, whose custom for a long time hath been to meet together to pray, who, hearing of your contrary opinion, sent this. It came from Mr. K., who would desire to know what objections you have against it, and he is ready to give his further advice. Pray be pleased to give your answer in writing, for Mr. K. expects it.

Your friends in the Lord, S. B. S. F. Pray be pleased to leave your answer with S. F. [6]in Bedford.

Now having received the papers, and considering the contents thereof: I was at first at a question with myself, whether the thing was feigned, or true; and to that purpose, writ to these women again: but calling to mind, that I had heard something of this before, I concluded there was ground to believe, as I do, [that it was true, and not feigned:] And so resolved to answer his demand and expectation. But to say nothing more as to this, I will next present you with the arguments he sent, and then with my manner of handling them. Mr. K.'s Arguments for Female Prayer Meetings.

He begins with this question: Whether women fearing God may meet to pray together, and whether it be lawful for them so to do? Which done, he falls to a wonderment, saying, It seems very strange to me, that any who profess the fear of God, can make any question touching the lawfulness thereof: The rule for praying being so general to all, and there being so many instances for the practice thereof, upon several occasions in the word of God, for their encouragement therein.

He next presents us with his arguments, which are in number four, but in verity not one, to prove that thing for which he urges them: as I hope to make appear by that I have done.

First, saith he, If women may praise God together for mercies received for the church of God, or for themselves? then they may pray together: The proof whereof is plain (Exo 15:20,21). If it be objected that the case was extraordinary, and that Miriam was a prophetess, to which I answer, that the danger of ruin and destruction, and our deliverance from it, if the Lord grant it, cannot be looked at but as extraordinary. The designs of ruin to the church and servants of God are as great as at that time when God delivered his people from the hand of Pharaoh.  And will call for praises, if the Lord please to send it, as then. And whereas it is further objected that Miriam was an extraordinary person. To which I answer that the duty itself of praising God for the mercy was incumbent upon all, since they were partakers of the mercy. And the same spirit of Christ that was in her is also in all his servants: given for the same end, both to pray for mercies we need, and to praise God for [them].

Second, if women are in imminent danger to themselves and the church of God, they may pray jointly together for deliverance, and God hath answered and approved of the same; then may women jointly pray together. The instance we have is famous (Esth 4:16). There we see that she and her maidens prayed and fasted together, and the Lord gave a gracious answer and deliverance.

Third, if God hath in gospel times promised the pouring out of his Spirit to women, to that very end that they may pray together apart from men; then it is not only their liberty, but duty to meet and pray together. But God hath promised his Spirit to that end (Zech 12:10-13). Which Scripture is plain is a promise of gospel times. And it is to be noted that the text doth not in the singular number, say He shall pray apart, and his wife apart; but THEY shall pray apart, and THEIR wives apart. And (Mal 3:16) God takes notice of all those who speak often together, and call upon his name.

Fourth, If God hath so approved of women's meeting together to pray in gospel times, as then, and at that time to take an advantage to make known to them his mind and will concerning Jesus Christ: then it is lawful for women to pray together. But God hath so approved of their meeting to pray together (Acts 16:13). By which text it appeareth it was a frequent practice for women to meet and pray together.

These are Mr. K.'s arguments; the conclusion of his paper follows. And besides all these particular instances, says he, what means those general rules to build up one another in our most holy faith, and pray in the Holy Ghost (Jude 20). But it extends to all that believe, both men and women; unless any will say women are not to be built up in their most holy faith. Therefore, let not any hinder you from a duty so incumbent upon you in a special manner, in such a day as this is. Cannot many women who have used this practice, by experience, say they have met with the Lord in it, and have found many blessed returns of prayer from God, both to themselves and the church, wherein God hath owned them? Therefore, what God hath borne witness to, and approved of, let no man deter you from. Pray turn to the Scriptures quoted, which will give you complete satisfaction. Mr. Bunyan's Answer.

These are his arguments, and this is his conclusion, in which I cannot but say, there is not only boldness, but flattery. Boldness, in fathering of his misunderstanding upon the authority of the word of God, and flattery, in soothing up persons in a way of their own, by making them the judges in their own cause: the which I hope to make further appear anon. For since his women in their letter told me that Mr. K. expects my answer, I count myself called to shew the unsoundness of his opinion. Indeed, he would, as they insinuate, confine me to answer by writing. But his papers have been, I know not where, and how to put a check to his extravagancies, that also, I know not, but by scattering mine abroad. And as I will not be confined to an answer in writing, so neither to his methods of argumentation. What scholar he is, I know not; for my part, I am not ashamed to confess that I neither see the mode nor figure of a syllogism, nor scarcely which is major or minor. Methinks I perceive but little sense, and far less truth in his arguments: also I hold that he has stretched and strained the holy Word out of place, to make it, if it might have been, to shore up his fond conceits. I shall therefore, first take these texts from the errors to which he hath joined them, and then fall to picking the bones of his syllogisms.

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This exceedingly rare tract was first published in 1683 and was not reprinted, either separately or in any edition of Bunyan's works. The public is indebted to the owner of a copy in perfect preservation, who kindly lent it, with a painful prohibition that he is to remain unknown; but with full allowance to anyone who wishes to collate it with this new edition, by applying to the editor.

At the time this case was drawn and submitted to Mr. Bunyan for his opinion, he was one of the most popular preachers in the kingdom, and universally esteemed in all the churches of Christ, for his profound knowledge of the sacred Scriptures. This may account for such a case being sent to him, in preference to those illustrious divines, who for learning and talent have been unrivalled in any age.

The Reformation had progressed so slowly through state impediments that the masses of the people were immersed in the grossest darkness. So Mr. Keach complained—"The church is but newly come out of the wilderness of popish darkness; and not so fully, neither as to be as clear as the sun; as in due time she shall."The era of the commonwealth let loose a flood of religious light and liberty: those who had just emerged from the darkness of Popery, and those who had received, implicitly, and without investigation, their religion from the formal services of the Liturgy, were now alarmed with the thunder of faithful exhortations, personally and prayerfully to examine the sacred Scriptures, upon pain of everlasting death. A light so new and so marvellous dazzled and perplexed those who rushed into it, without earnest prayer for divine guidance. They were like men who had been born and brought up in a dark, a deep, a noisome mine, when, suddenly emerging into light, are overpowered by its splendour. Long and sharp was the controversy whether singing ought to be used in public worship; whether the seventh day of the week or the first was to be consecrated; whether ministers were to be paid for their services; and in this case, to define the privileges and duties of women as helpers in the gospel; and it is surprising that this question is almost as new now as it was then. It is thus stated—"Whether it is the duty of the women of the churches of Christ to separate themselves from their brethren, and, as so separate, to perform divine worship by themselves."

It appears that some females in Bedford were in the habit of thus meeting, under the advice of a Mr. K. They held prayer meetings for special purposes, at the imminent risk of imprisonment; but whether, in these meetings, they exhorted, or preached to each other, does not appear. John Bunyan was applied to for advice, which he plainly gives. He was a stern advocate for scriptural authority in all things pertaining to divine worship; and one who, in regarding the invaluable virtues of women, most admired retiring modesty as the loveliest adornment of the female character. The terms he uses, and the spirit in which he writes, intimate plainly that his own wife, who was remarkable for her devotion to God and her affectionate attachment to her husband, was also the most obedient of her sex.

In this tract we find no unmeaning gallant fribbling, but the solemn language of one who had death and judgment before his face. He conducts the inquiry with great care, as becomes a subject of such universal interest, and the great majority of Christians remain to this day his disciples. The Society of Friends is an exception in admitting females to the ministry. At the same time, the Wesleyan Methodists have gained a most beneficial influence by embracing, to the full extent, Bunyan's notions of rendering available the tender zeal of their pious females in comparatively private labours for spreading the hallowed influences of Christianity.

The Society of Friends stands upon high ground in justifying its practice in allowing females to minister in holy things. J. J. Gurney says, "Friends believe it right, freely and equally to allow the ministry of both sexes." His reason is—"That all true ministry is under the immediate spirit of the influence of Christ; therefore, we are bound to make way for the exercise of the gift of all persons that the Spirit may direct into this service. We dare not say to the modest and pious female, 'Thou shalt not declare the word of the Lord,' when we believe that an infinitely higher authority has issued a directly opposite injunction."

The difference arises in the ministry's more public work of proclaiming or preaching the kingdom of Christ to the world. In the ordinary ministry, by teaching the young—by a godly conversation—by visiting and praying with the sick and afflicted—by encouraging the inquirers and directing their way to the kingdom of heaven, in these essential duties, there appears to be neither male nor female in Christ Jesus; all are equal.

John Bunyan would have united to a great degree with John Gurney in these sentiments. But as our Lord appointed no female evangelists, or apostles, or missionaries; and as the Holy Ghost has directed, that all bishops or elders should be married MEN, it would appear a strange innovation to place a female in the pastoral office. Bunyan believed that God usually commissions men, not women, to this vital work. J. J. Gurney fully admits that women "are forbidden to usurp authority over the man." Therefore, no active part is assigned to them in public assemblies for the settlement of the affairs of the church. The women's meetings were established for the purpose of exercising a wholesome care over their own sex.  "That faithful women should be helps to the men in the service of truth, as they are outwardly in civil and temporal things." And to this, who can refuse his hearty AMEN.

There is too much sectarian spirit in all our controversies. Reader, in considering this subject, endeavour to forget for the time those opinions in which you have been trained. Examine the question by the Word alone, and may the Holy Spirit inscribe upon your hearts that divine record, which is to be found only in the Christian system: "There is neither male nor female: for ye are all one in Christ Jesus" (Gal 3:28). G. OFFOR. THE EPISTLE DEDICATORY TO THOSE GODLY WOMEN CONCERNED IN THE FOLLOWING TREATISE.

HONOURED SISTERS,

'Tis far from me to despise you, or to do anything to your reproach. I know you are beloved of God for the sake of Christ, and that you stand fixed for ever by faith upon the same foundation with US. I also know that the Lord doth put no difference betwixt male and female, as to the communications of his saving graces, but hath often made many of your sex eminent for piety; yea, there hath been of you, I speak now of ordinary Christians, that for holiness of life have outgone many of the brethren: Nor can their virtuous lives but be renown and glory to YOU, and conviction to those of US that have come behind you in faith and holiness. The love of women in spirituals, as well as naturals, oftentimes outgoes that of men.

When Christ was upon earth, we read not that any man did to, and for him, as did the woman that was a sinner, Joanna, Susanna, and many others (Luke 7:36-38, 8:1-3). And as they have shewed themselves eminent for piety, so for Christian valour and fortitude of mind, when called of God to bear witness to, and for his name in the world: as all histories of that nature doth sufficiently testify. They were WOMEN, as I take it as well as men, that were tortured, and that would not accept of deliverance, that they might obtain a better resurrection (Heb 11:35). Wherefore I honour and praise your eminency in virtue; and desire to be provoked by the exceeding piety of any of you, in all holy conversation and godliness.

And although, as you will find, I have not without a cause, made a question of the lawfulness of your assembling together, by yourselves, to perform, without your men, solemn worship to God: yet I dare not make you yourselves the authors of your own miscarriage in this. I do therefore rather impute it to our leaders, who whether of a fond respect to some seeming abilities they think is in you for this, or from a persuasion that you have been better than themselves in other things; or whether from a preposterous zeal, they have put you upon a work so much too heavy for you: I shall not at this time concern myself to inquire into. But this is certain, at least it is so in my apprehension, that in this matter you are tempted by them to take too much upon you.

I am not insensible but that for my thus writing, though I thereby have designed your honour and good order; I am like enough to run the gauntlet among you, and to partake most smartly of the scourge of the tongues of some, and to be soundly brow-beaten for it by others: specially by our author, who will find himself immediately concerned, for that I have blamed him for what he hath irregularly done, both with the Word, to you, and me. I also look to be sufficiently scandalized, and counted a man not for prayer, and meetings for worship, and the like; but I will labour to bear them with patience, and seek their good that shall be tempted to abuse me.

I had not, indeed, I had not, spoken a word to this question in this manner, had not Mr. K. sent his paper abroad, and amongst us, for the encouragement of this practice with us, in opposition to our peace. I do not say he designed our breach, but his arguments tended thereto; and had not our people been of a wise and quiet temper, his paper might have set us into a flame. But thanks be to God, we are at quiet, and walk in love, notwithstanding the LIFTS that have been to make us do otherwise. There are also the mouths of some opened against me for this, who lie at wait for occasions, and shew that they are glad to take them before they are given by me: to whom I now shew by this ensuing discourse, that I had a reason to do what I did.

I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among them that are sanctified by faith in Jesus Christ: to whom be honour and glory for ever. And remain, your faithful friend and brother to pray for you, to love you in the gospel, and to do you what Christian service I can,

JOHN BUNYAN.

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SOME QUESTIONS TO THE QUAKERS, OR A FEW QUERIES TO THOSE WHO ARE POSSESSED WITH A SPIRIT OF DELUSION IN THIS GENERATION.

'Be ready always to give an answer to every man that asketh you a reason of the hope that is in you,' (1 Peter 3:15). And I beseech you do it in sincerity.

1. If thou sayest that every one hath a measure of the Spirit of Jesus Christ within him, why say the scriptures that some are 'sensual having not the Spirit' (Jude 19). And when Christ tells his disciples of sending them the Spirit, he also saith, The world cannot receive it (John 14:17).

2. What is the church of God redeemed by, from the curse of the law? Is it by something that is done within them, or by something done without them? If thou answer, it is redeemed from the curse of the law by something that worketh in them; then I ask, why did the Man Christ Jesus hang upon the cross on Mount Calvary, without the gates of Jerusalem, for the sins of the people? (Gal 3:3; 1 Peter 2:24). And why do the scriptures say that through this Man, is preached to us the forgiveness of sins (Acts 13:38). That is, through his blood (Eph 1:7; Col 1:20) which was shed without the gates of Jerusalem (Heb 13:12).

3. What scripture do you have to prove that Christ is, or was crucified within you, dead within you, risen within you, and ascended within you?

4. Is that very Man that was crucified on Mount Calvary between two thieves, whose name is Jesus, the Son of Mary, I say, is he the very Christ of God, yea, or no?

5. Is that very Man, with that same body, within you, yea, or no?

6. Was that Jesus, who was born of the Virgin Mary, a real Man of flesh and bones, after his resurrection from the dead, out of Joseph's sepulchre, yea, or no? For the scripture saith he was, as in Luke 24:39. If so, then did that Man that said handle me and see, for a spirit hath not flesh and bones as ye see me have; I say, did that Man go away from his disciples (and not into them, in his body) as these scriptures declare (Luke 24:39,40 compared with 50,51, also Acts 1:9-11) or did he with that body of flesh go into his disciples, as some fond dreamers think?

7. Hath that Christ that was with God the Father before the world was, no other body but his church? If you say no, as it is your wonted course; then again I ask you, what that was in which he did bear the sins of his children? If you answer, It was 'in his own body on the tree,' for so saith the scripture (1 Peter 2:24). Then I ask you further, whether that body in which he did bear our sins, (which is also called his own body) was, or is, the church of God, yea, or no? Again, if you say he hath no body but the church, the saints, then I ask, what that was that was taken down from the cross, and laid into Joseph's sepulchre (Luke 23:53).

Now I know that as Christ is the head of his church, so the church is the body of the head, which is Christ. But as Christ is the mediator between God and man, I say, as he is mediator, so he is a man (1 Tim 2:5) and absent from his saints in the world, as is clear (2 Cor 5:6). Therefore as he is a mediator, and a Man, so he hath a body that is absent from his church, which body is ascended from his disciples, above the clouds into heaven (Luke 24:51; Acts 1:9-11). If you say no, then I ask you, Did he leave the body behind him, which was born of the Virgin Mary, which walked up and down with his disciples in the world, was afterwards hanged upon the cross (Luke 23:26,33,53), buried, rose again from the dead (Matt 24:3,6,15,41,41,39,50) with which body he did eat, drink, and likewise walk with his disciples after his resurrection from the dead (Acts 10:41), and did bid his disciples see if he were not flesh and bones, yea, or no?

JOHN BUNYAN

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Quest. But there are those in our days, who reject this doctrine that you lay down, concerning the Lord Jesus Christ, as you lay it down, and they are for a Christ within, for a cross within, for a resurrection, and intercession within; and they do not hold as you do, a Christ without, and a resurrection of Christ without; and intercession of Christ without; Ay, and they have very much scripture for that which they say too: And therefore what shall such as we do, that stand tottering and shaking in these distracted and dangerous times? For our poor souls are in very much doubt what way to take.

Ans. Therefore I will speak a few words to you by way of discovery of the falsity of such opinions; and a word of direction, how you should understand the truth.

Therefore, he that cries up a Christ within, in opposition to a Christ without, that man instead of having the Spirit of Christ in him, is possessed with a spirit of delusion; for where the Spirit of Christ is in truth, that Spirit causeth the soul to look to the Christ that was born of the Virgin, for all justification; as it is written, 'Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come,' mark the next verse, 'He [saith the Son of the Virgin] shall receive of mine, and shall shew it unto you' (John 16:13,14). He shall take of mine; What is that? Why surely it is, he shall take of my Godhead, my humanity, my birth, my righteousness, my blood, my death, my resurrection, my ascension and intercession, my kingly, priestly, and prophetical offices. He shall shew you the life, merit, and value of them. And this was it which was revealed to Paul by the Holy Spirit, here spoken of (1 Cor 15:1-8). 'Moreover brethren, [saith he] I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.' But what is this doctrine? why, 'I delivered unto you first of all that which I also received.' What was that? Why, 'How that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures: [there is his death and resurrection preached]. And that he was seen of Cephas, then of the twelve; after that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, he was seen of James; then of all the Apostles. And last of all he was seen of me also, [saith Paul] as of one born out of due time.' This is it, I say, that the Spirit of Truth doth hold forth to poor sinners, a Christ crucified without the gates of Jerusalem (Luke 23:33), buried in Joseph's sepulchre (53), risen again the third day (Luke 24:6) ascended away from his disciples in a cloud into heaven, as in Acts 1:9-11. And there ever liveth, that very man, with that same body, to make intercession for all that receive him (Heb 7:24,25). This is the doctrine of the Spirit of truth, whatsoever is the spirit of error.

Quest. But do not the scriptures make mention of a Christ within? (2 Cor 13:5; Col 1:27).

Ans. Yes, and he that hath not the Spirit of Christ, is none of his (Rom 8:9). But he that hath it, is led out of himself by it; and as I said before, it shews the soul, what the blessed Son of the Virgin Mary hath done and suffered, and is a doing for it. Therefore, we know the Spirit of truth from the spirit of error (2 John 7). 'Every spirit that doth confess that Jesus Christ is come in the flesh, is of God' (1 John 4:2). That is, that spirit that doth confess, that Jesus Christ took flesh upon him and in that flesh did bear our sins (1 Peter 2:24; Col 1:20-22; 1 Peter 3:18, 4:1). And after he was taken down from the cross, and laid in a sepulchre, rose again from the dead; that very Man with that very body, wherewith he was crucified: That spirit that doth believe and confess this, is of God, and is the blessed Spirit of Christ, whereof he spake, when he was yet with his disciples touching his bodily presence: For 'he [saith the Son of Mary] shall glorify me, for he shall receive of mine and shew it unto you' (John 16:13,14).

I have answered this already in my epistle to the first treatise. Therefore believe not every spirit, but try the spirits whether they be of God, for many false spirits and prophets are gone out into the world, thus have a care how thou receivest the voice that speaks to thee, but try whether they are according to the truth of God's word as it is written, 'To the law and to the testimony: if they speak not according to this word, it is because there is no light in them' (Isa 8:20).

(1.) Therefore, try a little. Do they slight God's Christ, who is the Son of the Virgin? That spirit is of the devil (1 Cor 12:3).

(2.) Do they say that that blood of his which was shed without the gates of Jerusalem, doth not wash away sin, yea, all sin from him that believes? That is a spirit of antichrist (1 John 1:7).

(3.) Do they say, that that Man that was crucified without the gates of Jerusalem, is not risen again (with that very body wherewith he was crucified) out of the sepulchre? (Luke 24:38,39). That is a spirit of antichrist.

(4.) Do they say that that very Man that was crucified with that very body, is not now in the presence of his Father, absent from his people touching his bodily presence, though present in Spirit? I say whoever they be, that say he is not there, they are of the devil: for the proof of this see Acts 5:30 and 31 and compare it with Hebrews 7:24, 25. 'The God of our fathers [saith the Apostle] raised up Jesus.' But what Jesus? 'he whom ye slew,' saith he to the Jews. 'Him [the very same whom ye slew] hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.'

And indeed, here is my LIFE, namely, the birth of this Man, the righteousness of this Man, the blood of this Man, the death and resurrection of this Man, the ascension and intercession of this Man for me; and the second coming of this Man to judge the world in righteousness (Acts 17:31). I say, here is my LIFE, if I see this by faith without me, through the operation of the Spirit within me: I am safe, I am at peace, I am comforted, I am encouraged, and I know that my comfort, peace, and encouragement is true, and given me from heaven, by the Father of mercies, through the Son of the Virgin Mary (Matt 1:21) who is the way to the Father of mercies (John 14:6), who is able to save to the uttermost, all that come to the Father by him (Heb 7:25). Because he, that very Man, with that very body wherewith he was crucified, is ascended into heaven (Acts 1:9-11), and there ever lives to make intercession for them that come to God by him. This is the rock, sinner, upon which, if thou be built, the gates of hell, nor Ranter, Quaker, sin, law, death, no nor the devil himself, shall ever be able to prevail against thee (Matt 16:16-18). And here I leave thee to the wisdom of the great God, who if he hath chosen thee in his Son, and brought thee to him; and hath made thee by faith to lay hold on him, thou needest not fear the devil with his siftings, snares, wiles, and fiery darts, wherewith he doth destroy thousands; but mayest with the Apostle (if thou live in the power and life of the love of God towards thee) cry out, 'I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord' (Rom 8:38,39).

And now reader, if thou be a true Christian, I am sure that these be the things that appear to be the glorious substantial truths to thy soul. Thou doest not care for that comfort that doth not make this Man, the Son of the Virgin, precious to thy soul (1 Peter 2:7) for thou knowest, that it is he, that hath delivered thee from the wrath to come (1 Thess 1:10). But as for you that are disobedient, except you mend your manners, you will stumble 'and fall backward, and be broken, and snared, and taken' (Isa 28:13) and wonder and perish because you believe not (Acts 13:41).

A few words more, and so I shall have done, and they are words of counsel to thee. Have a care thou receive not every Christ that is proffered to thee, though it may appear very excellent to thy foolish heart: for under the name Christ, are men deceived, as it is written, 'many shall come in my name, saying, I am Christ; and shall deceive many' (Matt 24:5). But have a care that thou receive that Christ, that was born without thee, fulfilled the law in his human nature without thee; spilt his blood without thee, is risen again and ascended without thee, and maketh intercession without thee: And that he that very Man that was born of the virgin, will come again in the clouds without thee; and this truth must thou receive by that Spirit that he hath promised to send and give to them that ask him: And that shall dwell in thy heart, and shall shew thee what the Son of Mary the virgin, the Son of man, the Son of God, the true God hath in his body done for thy soul (John 16:13,14). And if thou receive him in truth, then though thou do not boast, nor brag of thy holiness, as those painted hypocrites called Quakers do: yet thou wilt do more work for God in one hour, than they, even all of them, can do in all their lifetime.

Take my counsel, and the Lord Jesus Christ have mercy upon thy soul and body. Farewell.

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Quest. What doth he there?

Ans. He ever lives to make intercession for all that come unto God by him (Heb 7:25). That is, they shall come out of themselves to him, and venture their souls on what he did and suffered when he was on earth, and is doing now in heaven; shall certainly be saved: For he ever lives to save them, that do thus come to the Father by him. And it is, because he spilt his blood for all that shall by the faith of God's elect lay hold upon him. And thus it is written where he saith, 'Being justified freely by his grace, through the redemption that is in Christ Jesus, [Mark this] whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness, [that is, to declare God's righteousness] for the remission of past sins, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth [or layeth hold] in Jesus' (Rom 3:24-26).

Quest. But did this man rise again from the dead, that very man, with that same body wherewith he was crucified? for you do seem, as I conceive, to hold forth so much by these your expressions.

Ans. Why do you doubt it?

Quest. Do you believe it?

Ans. Yes, by the grace of the Lord Jesus Christ, for he hath enabled me so to do.

Quest. And can you prove it by the scripture?

Ans. Yes.

Quest. How?

Ans. First, From that scripture in Luke 24:39, 40 where Christ himself after he was crucified appeared to his disciples, (who having seen him) supposed they had seen a spirit. But he said, Why are ye troubled, and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself, and do not think you see a spirit; handle me, and see, for a spirit hath not flesh and bones, as you see me have. This he spake after he was crucified (Luke 23:33) and buried (v 53) and rose again from the dead (24:6,7), many other scriptures could I give for the proof hereof, as Acts 10:40, 41. And Acts 13:30, 31; 1 Thessalonians 1:10. Only read Acts 2:29-32 where the apostle proveth the same, bringing in the words of the prophet David for a testimony thereof, saying, He 'being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; [saith] he seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.' Mark it, his flesh did see no corruption (v 31). But if he had not risen again, his flesh had seen corruption. But he rose again from the dead, that very man, that very body; for his flesh did see no corruption.

Quest. Why did he rise again from the dead, with that very body?

Ans. (1.) Because it was not possible, he should be held in death.

(2.) Because in his human nature he suffered for sin; and if he had not recovered himself from that very curse, even from under death, and all other things that lay on him, which he had through the sins of his children subjected himself unto, he had not overcome sin, hell, death, the law, and the devil (Acts 2:24): but had been overcome by them; and if so, then had not redemption been obtained for sinners; for it was at his resurrection from the dead, that God said unto him, 'Thou art my Son, this day have I begotten thee': (As saith the Apostle) 'And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again'; as it is also written in the second psalm, 'Thou art my Son, this day have I begotten thee' (Acts 13:30-36). And it is this, namely, the resurrection of that Man from the dead, that doth give us ground of hope; as in 1 Peter 1:3 where he saith, He 'hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.'

(3.) Because God intends to redeem the bodies of his saints out of their graves in which they have lain many a year (John 5:28,29; Rom 8:23; 1 Cor 15:52) and to possess them with his own glory; and when this comes to pass, then shall that scripture be fulfilled, that saith, He 'shall change our vile body, that it may be fashioned like unto his glorious body, according to the working [of his mighty power] whereby he is able even to subdue all things unto himself' (Phil 2:21). And he hath given us assurance thereof, in that he hath raised up Jesus our Lord again from the dead (Acts 17:31).

Quest. But do you think, that these our bodies that we do carry about with us in this world, after that they are dead and buried, and rotten, shall rise again out of those graves into which they are laid; when the scripture saith, flesh and blood shall not inherit the kingdom of God? (1 Cor 15:50).

Ans. Flesh in scripture is taken more ways than one: As,

It is taken for the works of the law; where the Apostle saith, 'Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?' (Gal 3:2,3). By flesh here, he means the law; as is clear, if you compare it with verses 10-12. Again, sometimes flesh is taken for sins (Rom 8:1,5). And sometimes it is taken for the bodies of the saints, as subject to distempers, to pain, sickness, corruptions, to death; by reason of sin (2 Cor 4:11, 7:5). Now the Apostle in that place, where he saith, 'Flesh and blood cannot inherit the kingdom [of heaven, or] of God,' his meaning is, sinful flesh and blood, or the sin, with any imperfection that is in the bodies of the saints, shall not inherit the kingdom; and that you shall find to be the mind of the Holy Ghost, if you read with understanding the latter end of the same verse, where he saith, 'Neither doth corruption inherit incorruption.' That is, sin, or any imperfection of the body, shall not inherit eternal life; for, saith he, in verse 53, 'This corruptible must put on incorruption, and this mortal must put on immortality.' Mark here, I pray you, though he saith, 'Flesh and blood cannot inherit the kingdom of God'; yet he saith, 'This corruptible must put on incorruption.' For the trump shall blow, and the dead shall be raised (as Christ saith) 'They that are in the graves shall hear his voice' (John 5:28). And shall come forth of their grave incorruptible (1 Cor 15:52). And shall 'all appear before the judgment seat of Christ' (2 Cor 5:10; Rev 2:12,13). See also that scripture (Phil 3:20,21) where the Apostle saith that he waited for Christ the Saviour from heaven. And what shall he do when he comes? Why, He shall change our vile body.' Mark it, it must be our vile body that must be changed. But if it is changed, then how can it be the same? not the same in respect of sin, or bodily infirmities, but the very same in respect of substance: For, saith he, It is our vile body that must be changed; and it is the very same, It shall be 'fashioned like unto his glorious body.' And if you ask, How is it possible that this should be done? He answers, 'According to the working whereby he is able even to subdue all things unto himself.'

Quest. But do you think this is certain? methinks the scriptures seemingly hold forth so much, yet I cannot believe it, for it is contrary to all reason.

Ans. Truly, the scriptures do not only hold forth so much seemingly, but they do most really, and plainly, hold out these things to all those that have received the Spirit of the Lord Jesus Christ. For it is it, and it alone, that can reveal these things. 'For the things of God knoweth no man, but the Spirit of God' (1 Cor 2:11). Now if thou wouldest know these things, thou must first receive the Spirit of the Son of God, without which, thou canst not know so much as one of the fundamental truths of the gospel of our Lord Jesus Christ.

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PART 6

Now, that thou mayest the more clearly understand my faith in the doctrines of God's dear Son, I have thought good to hold forth again the doctrine of the former treatise by way of question and answer, as followeth.

Quest. Seeing there are many false Christs gone out into the world, according as was prophesied of in former times by the Lord himself (Matt 24:5,23). And seeing (if we be saved) we must be saved by a Christ; for he that misses of him (saith the scriptures) cannot be saved, because there is no way to come to the Father but by him, as it is written (John 14:6; Acts 4:12). How therefore, is the knowledge of the true Christ to be attained unto, that we may be saved by him?

Ans. Indeed to know Christ, (God's Christ) is as the scripture saith, the one thing necessary (Luke 10:42), without which all other things will avail nothing: And therefore I shall according to the scriptures, (1.) Tell you what God's Christ is. And, (2) How is his knowledge attained? And therefore, God's Christ is true God, and true man. That he is true God, is manifest by that scripture, in Isaiah 9:6, where it is said, 'unto us a child is born, unto us a Son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace.' Also 1 John 5:20. And we are in him that is true, (saith the apostle) even in his Son Jesus Christ. This is the true God, and eternal life. See Hebrews 1:8; John 1:12; Romans 9:5; John 20:28. That he is true man, see again (Isa 9:6) where it is said, 'Unto us a child is born, unto us a Son is given'; and compare it with Matthew 1:21 where it is said, 'And she shall bring forth a Son, and thou shalt call his name JESUS: for he shall save his people from their sins,' see John 1:14, 'And the word was made flesh.' (1 Tim 3:16) 'God was manifest in the flesh.' These two scriptures are expounded by Hebrews 2:14 where it is said, 'Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same'; that is, of flesh and blood, see Romans 8:3 and compare it with Luke 24:39 where Christ saith, 'Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.' And he doth often call himself by the name of the Son of man to signify that he is very man, as well as very God (Matt 24, 16:13).

Quest. But why was he true God and true man?

Ans. He was a true man, because man had offended, and justice required that man should suffer and make satisfaction, and so it is written (1 Cor 15:21). 'For since by man came death, by man came also the resurrection of the dead.' And again, 'All we like sheep have gone astray;—and the Lord hath laid on him the iniquity of us all.' And in 1 Peter 2:24 where that 53rd of Isaiah is mentioned, he saith, 'Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness; by whose stripes ye were healed.' And again, God did prepare this body, the human nature of Christ, that it should be a sacrifice for sins, 'wherefore—he saith, Sacrifice and offering [that is, such as were offered by the law of Moses] thou wouldest not, but a body hast thou prepared me' (Heb 10:5). In the body which God had prepared for him, which he took of the virgin (Gal 4:4) in this he did bear all the sins of all his elect (1 Peter 2:24).

And he must needs be true God, because it was an infinite God that was transgressed against, and justice required an endless satisfaction. Therefore, he must be infinite, that must give this satisfaction, or else justice could not be satisfied. So it was written, where the apostle is telling the pastors of the church of Ephesus, by what they were redeemed, he tells them, that God did purchase them 'with his own blood' (Acts 20:28). See 1 John 3:16 where he saith, 'Hereby perceive we the love of God, because he laid down his life for us.' Not in his divine, but in his human nature; for as I said before, God's Christ was of both natures (Rom 9:5; 1 John 5:20; John 1:1-14). True God, and true man, and the divine nature did enable him to undergo in his human nature, all that sin, curse, and wrath that was laid upon him for us; and to overcome, and obtain eternal redemption for us (Heb 9:24).

Quest. How did this Christ bring in redemption for man?

Ans. (1.) Why first, man broke the law of God; but this man did fulfil it again, and became the end of it 'for righteousness to every one that believeth' (Rom 10:4).

(2.) Man was foiled and overcome by the devil, but this Man Christ did overcome him again, and that for us (Luke 4; Heb 2:14,15).

(3.) Man did lose the glory of God, but this Man hath obtained it again.

(4.) Man by sin lost eternal salvation; but this Man by his own blood hath obtained it again for him (Heb 9:12).

(5.) Man by sin brought death into the world (Rom 5:12). But Jesus Christ, that Man, hath destroyed it again (Heb 2:14 compared with Hosea 13:14) and brought in life and immortality (2 Tim 1:10; Rom 5:15).

Quest. But how are we justified by this man's obedience?

Ans. All our iniquities were laid upon him (Isa 53:6,8,11,12). And his righteousness is bestowed on us, if we believe, as it is written, 'Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe' (Rom 3:22). And this is it which Paul so much sought after, when he saith, 'Yea doubtless, and I count all things but loss,—and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith' (Phil 3:8,9).

Quest. How do men come by this righteousness and everlasting life?

Ans. By faith men lay hold upon it, and apply it to their own souls in particular (Gal 2:20). For it is by faith they are justified, as also saith the scripture (Rom 5:1). That his faith lays hold on and applies, that which this Christ of God hath done, and is a doing, and owns it as his own.

Quest. What is this faith that doth justify the sinner?

Ans. It is a gift (Eph 2:8), fruit (Gal 5:22) or work, of the Spirit of God, whereby a soul is enabled, under a sight of its sins, and wretched estate, to lay hold on the birth, righteousness, blood, death, resurrection, ascension and intercession of the Lord Jesus Christ (1 Thess 2:7), and by the assistance of the Spirit, whereby it is wrought, to apply all the virtue, life and merit of what hath been done and suffered, or is a doing by the same Lord Jesus Christ, to its own self in particular (Gal 2:20; Rom 7:24,25), as if itself had really done all that the Lord Jesus Christ hath done: I do not say that the soul doth any thing for justification, but it doth know, that whatsoever Jesus Christ hath done in point of justification, is given to, and bestowed upon it (Rom 3:22) and God finding the soul in him, that is in Christ, doth 'justify it from all things, from which it could not be justified by the law of Moses' (Acts 13:39).

Quest. Well, but is there no way to come to the Father of mercies but by this man that was born of the virgin? Is there no way to go to God but by faith in him?

Ans. No, 'there is none other name under heaven given among men, whereby we must be saved' (Acts 4:12). And Jesus himself, who was born of the virgin Mary, said, 'I am the way, and the truth, and the life: no man cometh unto the Father, but by me' (John 14:6).

Quest. And where is this man, that was born of the virgin, that we may come to the Father by him?

Ans. He ascended away from his disciples in a cloud, into heaven, as we may read (Acts 1:9-11).

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Exam. 8. And in the last place, If thou art a Christian, then thou lookest for that very Jesus again, whom the Jews did crucify (John 19), whom God raised again, as it is 1 Thessalonians 1:10. I say, thou lookest, thou waitest, thou hasteneth after the coming of this Lord Jesus, which doth deliver thee from the wrath to come (2 Peter 3:10-12; Heb 9:26-28; 1 Thess 1:10). Yea, thou knowest, that this very man shall so come in like manner, as his disciples did see him go into heaven, which was a very man (Luke 24:39 compared with vv 50,51 of the same chapter). Yea, in a cloud he went away from his disciples, and in the clouds he shall come again (Rev 1:7) to judge all that are in their graves (John 5:28,29; Dan 12:2) and shall receive all that look for, and love his second coming, to himself (Heb 9:27,28). And they shall be for ever with him (1 Thess 4:16,17). But the wicked shall be cast into eternal damnation (Matt 25:46). These things, I say, if thou be a Christian indeed, thou believest, and ownest, and the faith of them doth purify thy heart (1 John 3:3) and wean thee from this world, and the things thereof; and if it is not from this principle; that is, if thy obedience do not flow from this faith, which is the faith of God's elect, as I have proved at large, thy obedience, thy zeal, thy self-denial, thy holiness, righteousness; yea, all that thou canst do, is but sin in the sight of the great God of heaven and earth (Heb 11:6; Rom 14:23). For all true sanctification comes through the name of the Lord Jesus Christ, by the operation of the Spirit of God (1 Cor 6:11). 'But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.' And (Cant 1:3), 'Thy name is as ointment poured forth, therefore do the virgins love thee.'

Well then, seeing this is a truth of so great concern, I beseech you, seek to be thoroughly rooted in it by faith. And that thou mayest so be, examine thy heart; yea, beg of God to help thee to examine it, and to throw out all that fancy that thou takest instead of faith; also throw away all thine own wisdom; yea, thy own righteousness also, and come to God in the name of the Son of Mary, which is the Son of God, and beg faith of him, true faith, the faith of the operation of God; such a faith as he gives to his own elect, which will shew thee clearly of these things; so that thou shalt not deceive thyself with a fancy of them; and the advantages will be many.

Advantage 1. It will comfort thy heart against persecutions, temptations, and cross providences, as also James saith to his persecuted brethren; 'Be patient [my brethren, saith he], stablish your hearts, for the coming of the Lord draweth nigh' (John 5:8).

Advantage 2. It will, through grace, wean thy heart and affections abundantly from this world, and the things therein. 'Who is he that overcometh the world, [saith John] but he that believeth that Jesus is the Son of God?' (1 John 5:5). Who is he also that purifies his heart, but he that looketh for the second coming of Christ from heaven to judge the world? as in 1 John 3:3 compared with 2 Peter 3:10, 11.

Advantage 3. Hereby thou wilt be able to judge of all doctrines whatsoever, though they come never so nigh the truth, yet if they be not indeed the very truth, thou wilt find them and their doctrine liars (Rev 2:2; 1 Cor 2:15).

Advantage 4. If thou beest thoroughly set down in this doctrine, even in the faith of this doctrine which I have held forth unto thee, thou wilt not be taken with any other doctrine whatsoever. What is the reason, I pray you, that there are so many giddy-headed professors in these days, that do stagger to and fro like a company of drunkards, but this, they were never sealed in the doctrine of the Father, and the Son? They were never enabled to believe that that child that was born of the virgin Mary, was the mighty God (Isa 9:6). No, saith Christ, he that is built upon this rock, (meaning the faith of himself, which is to believe that the son of Mary is the Christ of God (Matt 16:16)) the gates of hell shall not prevail against him (v 18).

Advantage 5. The faith of this doctrine will make thee labour in the work of God in the world. Oh, it will liven thy heart in the work of the Lord; especially, if thou livest in the faith of thy interest in Christ, it will make thee labour to be found watching when thy Lord shall return from the wedding; that when he doth come, thou mayest open to him immediately (Luke 12:35,36).

Now seeing the coming of the Lord Jesus Christ is so nigh, even at the doors, what doth this speak to all sorts of people (under heaven) but this?

Admonition 1. First, to see whether they have oil in their lamps or not; that is, to search and see, whether the Spirit of the Man Christ Jesus be in them or no; for he that hath not the Spirit of Christ in him, is none of Christ's (Rom 8:9). Thou that hast not the Spirit of Christ in thee, why, at that day (let thy profession be what it will) he will say to thee, Depart, I know you not (Matt 25). If so, then thy latter end will be worse than thy beginning, as in 2 Peter 2:20.

Admonition 2. Then what will become of all the profane, ignorant, scoffers, self-righteous, proud, bastard-professors in the world? If the children of God shall 'scarcely be saved, where shall the ungodly, and the sinner appear?' (1 Peter 4:18).

Admonition 3. Then what will become of all those who creep into the society of God's people without a wedding garment on? Why, it will be said unto them, Friends, how came you hither? Take them, and bind them hand and foot, and cast them into utter darkness; 'There shall be weeping and gnashing of teeth' (Matt 22:11-13).

Admonition 4. Then what will become of all those that mock at the second coming of the Man Christ, as do the Ranters, Quakers, drunkards, and the like? Why read their doom in Matthew 24:50, 51, 'The Lord of that or these servants, shall come in a day when they look not for him, and in an hour that they are not aware of, and shall cut them asunder, and appoint them their portion with the hypocrites,' And 'there shall be weeping and gnashing of teeth.'

Admonition 5. Then what doth this speak to the Lord's own people? Surely this, that they should be in a watchful posture (Mark 13:37).

(1.) Watch therefore over your own hearts, lest they should be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon you unawares; for as a snare shall it come upon all the dwellers upon the face of the earth, as it is in Luke 31:34-36.

(2.) Watch over the devil's temptations. Oh, have a care in the first place, lest by any means, as the serpent beguiled Eve, so your minds should be corrupted from the simplicity that is in Christ: And the rather, because at this day he is very busy with his doctrines, and his ministers; trying all ways, if by any means he might deceive you with fair speeches, and enticing carriages; what a fair shew in the flesh, yet denying the Lord, and refusing to be justified by the blood of Jesus the Son of Mary, the Son of God. Watch I say over the devil touching doctrines, for he labours as much this way as any way, for he knows that if he can but get you to lay a rotten foundation, he is sure of you, live as godly in your conceit as you will, and therefore, it is worth your observation, in that 24th of Matthew when Christ is speaking of the signs of his coming, he breaks forth with a warning word to his disciples, to beware of false teachers (v 4). The very first words that he answers to a question that his disciples put to him are these, 'Take heed that no man deceive you.' Again (v 11), 'And many false prophets shall rise, and shall deceive many.' And (v 24) he saith again, 'For there shall [come or] arise, false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.'

(3.) Take heed that he doth not deceive you in point of worship, that he make you not slight any of the ordinances of God; for if he do, he will quickly make way for another temptation.

(4.) Take heed also that you have not your lamps to trim when the bridegroom comes; if you have, you may peradventure be ashamed and blush before him at his coming (1 John 2:28). Therefore content not yourselves with a profession of Christ, and no more, for the devil may deceive, yea, doth deceive a professing people many times. And if he will deceive a professing generation, he must come in this manner: Under the name of Christ. With a fair shew in the flesh of outward holiness (Gal 6:12). He must come 'with good words and fair speeches' (Rom 16:18). Now though he come to drunkards, swearers, whore mongers, thieves, liars, murderers, and covetous persons, in his black colours; yet if he will come to deceive a professing party, he must appear like an angel of light (2 Cor 11:14). And the reason why souls are deceived by him in these his appearances, is, because they are not able to distinguish betwixt the law and the gospel, the convictions of conscience by the law only, and convictions by the Spirit, but do (though they profess the Lord Jesus) give ear to every wind of doctrine, and being unstable, as Peter saith, do fall into the temptations of the devil, in wresting the scriptures to their own destruction (2 Peter 3:16).

Admonition 6. In a word, you that have not yet laid hold on the Lord Jesus Christ, for eternal life, lay hold upon him; upon his righteousness, blood, resurrection, ascension, intercession, and wait for his second coming to 'judge the world in righteousness' (Acts 17:31). And you that have laid hold, I say to you, lay faster hold on your Lord Jesus, 'Who hath ears to hear, let him hear' (Matt 13:43).