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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