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 assemblies with men, as they? 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, 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 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:—
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, 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, 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 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 assembling together for prayer: though the elders, and greatest 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 that, as the mouth in assemblies pray to God, teach that assembly, as well as beg mercies of him. And I find 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 they that have meetings for prayer, without this, pray at random, and not by rule.