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.
