Works of John Bunyan Volume II Part 158

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 G.o.d, 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 G.o.d, 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.

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 fellows.h.i.+p 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 G.o.dly 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 of them. Mr. K.'s Arguments for Female Prayer Meetings.

He begins with this question, Whether women fearing G.o.d 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 G.o.d, 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 G.o.d, 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 the which he urgeth them: as I hope to make appear by that I have done.

First, saith he, If women may praise G.o.d together for mercies received for the church of G.o.d, or for themselves? then they may pray together: The proof whereof is plain (Exo 15:20,21). If it be objected 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 G.o.d, being as great as at that time when G.o.d delivered his people from the hand of Pharaoh. [7] 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 G.o.d for the mercy, was inc.u.mbent upon all, in as much as 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 stand in need of, and to praise G.o.d for [them].

Second, If women have in imminent danger to themselves and the church of G.o.d, prayed jointly together for deliverance, and G.o.d hath answered and approved of the same: then may women jointly pray together. The instance we have is famous (Esth 4:16). We there see she and her maidens did pray and fast together, and the Lord gave a gracious answer and deliverance.

Third, If G.o.d 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 G.o.d 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) G.o.d takes notice of all them that speak often together, and call upon his name.

Fourth, If G.o.d 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 G.o.d 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 inc.u.mbent upon you in a special manner, in such a day as this is. Cannot many women that have used this practice, by experience, say, they have met with the Lord in it, and have found many blessed returns of prayer from G.o.d, both to themselves and the church, wherein G.o.d hath owned them? Therefore what G.o.d hath borne witness to, and approved of, let no man deter you from. Pray turn to the Scriptures quoted, which I hope will give you full satisfaction. Mr. Bunyan's Answer.

These are his arguments, and this 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 G.o.d: and flattery, in soothing up persons in a way of their own, by making of them the judges in their own cause: the which I hope to make farther 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 check to his extravagancies, that also, I know not, but by scattering mine [answer] 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 know the mode nor figure of a syllogism, nor scarce 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 sh.o.r.e 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.

[8]

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 stateth 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 a.s.semble together, to perform some parts of divine wors.h.i.+p, as prayer, &c.

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 terms of the question.

Second, Then shewed what a.s.semblies they were that used to perform divine wors.h.i.+p to G.o.d.

Third, And so shewed whose prayers in such wors.h.i.+p was used, or by Paul and others desired.

First, By church of Christ, I mean, one gathered or const.i.tuted by, and walking after the rule of the Word of G.o.d. 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 wors.h.i.+p [by] prayer without their men.

Second, To shew what manner of a.s.semblies they were that used to perform divine wors.h.i.+p to G.o.d of old. Now I find that there have been three sorts of a.s.semblies, in which divine wors.h.i.+p has been performed.

1. It has been performed in mixed a.s.semblies; in a.s.semblies made up of saints and sinners. I say divine wors.h.i.+p has been performed in such a.s.semblies, for, that there, the saints have been edified, sinners convinced and converted, and made to confess their sins, to the glory of G.o.d. Of these a.s.semblies 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 a.s.semblies for divine wors.h.i.+p have been made up of the elders, and princ.i.p.al 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 beside.

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 wors.h.i.+p 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 a.s.semblies, 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 princ.i.p.al 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 s.e.x 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, but by these we are taught, who, as the mouth in a.s.semblies 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 wors.h.i.+p 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 a.s.semble together to perform divine wors.h.i.+p, [by] prayer, without their men?

This was our question, and this I will now give a negative answer unto. For I find not in Christ's testament any command so to do; no nor yet example: and where there is none of these, it cannot be a duty upon them; no, 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 order and manner of performance. Women may, yea ought to pray; what then? Is it their duty to help to carry on prayer in public a.s.semblies with men, as they? Are they to be the audible mouth there, before all, to G.o.d? 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, and yet the command is general to all to pray. We must therefore distinguish of [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 wors.h.i.+p. 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:--

First, To appoint meetings for divine wors.h.i.+p, either in the whole church or in the parts of it, is an act of power: which power, resideth 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, G.o.d 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 s.e.x 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 a.s.sertion.

Namely, "that to call the church, or parts thereof together, to perform divine wors.h.i.+p to G.o.d, 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 elders.h.i.+p, Moses and Aaron of old were they, with the priests, that were to call the church together to perform divine wors.h.i.+p to G.o.d, 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 wors.h.i.+p, 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, a.s.sume this power of the elders, or of the church, to themselves.

If it be asked, Who did appoint that meeting made mention of 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 a.s.sembling together for prayer: though the elders, and greatest part of the brethren, be absent. If, first, such MEN that call such a.s.semblies 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 s.e.x together to perform such wors.h.i.+p by themselves to G.o.d (for this is the thing in debate) I find no warrant for.