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:—
