The Ancient Christian Religion, Book 3 · Chapter 7
CHAP. VII. Of Christian-behaviour, Civil and Religious; particularly of the behaviour of Women in the Assemblies of the Christian Churches. Being the fifth Case of Conscience.
SECT. I.
DId not the mimick and unquoth Deportment affected by some (and especially the Quakers) on the one hand, as well as the fantastick and vain Curiosities of others, give occasion, we might in a civiliz'd Nation omit this Discourse. But seeing there is scarce any thing that is Lovely and Innocent, but it is abused, and by some, on one extream or other, rendred inacceptable; we shall endeavour to preserve what is Modest and Comely, and to give our Testimony against Mens Vanities on one side as well as the another.
For assuredly, God never designed the removal of a Wise, Courteous, and Humble Reverence in Mens behaviour towards each other, in things Civil or Religious, by establishing the Gospel among them, but rather hath therewithal established it for the greater Ornament to Humane Society. It must needs be a great vanity to make that Sinful, which God hath not made so by some Testimony against it. That Mankind should have no more Civility when accidentally passing by each other, than the Beasts of the Field, not so much as to use Salutations one to another, but only stare one upon another with a ghastly Aspect, as if they were enchanted into a sullen silence, is no way conceivable from any Principle of Modesty or Humanity: no more than that on the other hand, some must crouch, as if it were scarce lawful for the same Mortals to meet in one Path, whilst the other struts along, as contemning his fellow Creature, and humane Brother, as unworthy his notice or observation: A most detestible folly!
That there is honour due to all Men, is evident 1 Pet. 2. 17. That outward demonstrations of it are to be given from one to another, according to Mens differing Estates, is no less evident, Levit. 19. 32. Thou shult rise up before the gray Head; and honour the Face of the old Man. And for the due payment of this Debt of Honour to all Men, there ought to be kept an inward reverence and estimation of all Men, as they are the Off-spring of God, Acts 17. 29. compared with Luke 3. 38. where Adam, our common Progenitor, is expresly called the Son of God. And when we consider how he was created in the Image of God, and made Lord of the Works of his Hands, Psal. 8. And also by the Covenant made with Noah and his Posterity, is continued in a State of Sovereignty over the rest of the Creatures, Gen. 9. 2. The fear of you, and the dread of you shall be upon every. Beast of the Earth, and upon every Fowl of the Air, and upon every thing that moveth upon the Earth; into your hand are they delivered. We certainly ought in our hearts to conceive some reverence due to this Noble (though many ways unhappy) Creature, and to give some evidence thereof, according to his degree respectively, though of the lowest Rank. Nor are the degrees we intend, any other than what God hath made worth our observation; as namely, Number of Days; the differing States of Life; Attainments in Vertues, and Places of Trust, in any publick Employment, whether Civil or Religious: Beside, the common relation we have to each other, as being of one Blood.
The Evidences of Good-behaviour are three-fold.
1. Words, or Friendly Salutations.
2. The Gestures of the Body.
3. Kind acceptance of anothers Civility, when testified to us in a friendly way.
By Words we mean some Title of Respect or Reverence, as Fathers, Brethren, Sirs, &c. This Language was usual with the Apostles; Nor do I find that the Title Rabbi, is prohibited, when used as a Title of Civil Honour only; for as it is said, Be ye not called Rabbi, for one is your Master, even Christ, Matth. 23. 8. So in the next verse it is said, Call no Man Father upon Earth, for one is your Father which is in Heaven. Yet who is so foolish as to imagine, that we may not give the Title of Father to him from whom we descended by natural Generation? or to him that is as a Father to his Country? &c. Gen. 22. 7. Isa. 49. 23. As also to him that by Spiritual Office hath been instrumental to beget us to God, 1 Cor. 4. 15. 1 John 2. 1. And yet when all this is done, the Honour of God is in no wise impeached, whilst we reserve the Honour of the Power begetting, and the absolute Rule or Government of our Conscience to Christ and God only.
1. Christian Salutations are expresly commanded, Matth. 10. 12. And when we come into an House, salute it; or say, Peace be to this House, Luke 10. 5. Words being ordinarily the best Index of the Mind, and so most fit to shew or give evidence of a courteous disposition. 1 Sam. 30. 21. 1 Sam. 10. 3, 4. 1 Chron. 18. 10. Luke 1. 28.Nor is there any just exception against many of our words of friendship. As when we meet our Acquaintance, to ask him of his wellfare; and when we part, to say, Farewel, or God be with you; to bid the Plow-man, or honest Work-man, God speed; and to wish well to all, by saying, upon fit occasion, A Good Day, or Good Night to you: provided always that these Expressions be seriously used, and without hypocrisie.
2. For the Gestures by which we signifie the temperature of our Mind in point of Civil Respect, certainly a reverent bowing of the Body cannot well be spoken against, unless we are resolved to condemn the Patriarks, Gen. 18. 1. Gen. 23. 12. Then Abraham bowed himself before the People of the Land. Gen. 33. 3. — and bowed himself seven times until be came to his Brother; see also Gen. 43. 26. And hence we may safely conclude that this gesture of bowing the Body in token of civil reverence, is both of great Antiquity and Innocency, and recorded as a thing vertuous and lovely in these Holy Men, whether it were done to Strangers or others. Answerable whereunto, and no less innocent are other Gestures, proceeding from an humble Mind, as uncovering the Head, or laying the Hand upon the Breast, or bowing the Knee, as the usage of Nations do vary in such Matters; for none of these Gestures can be excepted against, for any thing which is in them, which will not equally be of the same force against bowing the Body, as was used by the Holy Men of old.
3. A kind acceptance of anothers civility, is certainly a branch of good behaviour; as we see in the case of Mephibosheth, how humbly he carried himself to David, when he testified his Good-Will towards him, 2 Sam. 9. 6, 7. And herein also we are by honour to prefer one another, Rom. 12. 10. rather than to seek to receive honour one of another; which our Saviour censureth as an evidence, that Men are strangers to the Faith of Christianity. It is always best to be rather the foremost in our signs of gentleness, than to stay till others oblige us by their courtesie to be courteous, shewing all meekness to all Men. That Christians should all of them be subject one to another, are things so plainly delivered, as they need no Commentary.
Finally; This good behaviour consists not only in good Words, and a gentle Carriage, but also in a chearfulness to do good Offices one for another, and to all Men, as occasion is tendered to us: And this is to be a Neighbour in Deed as well as in Word, as our Saviour teacheth, Luke 10. 36, 37. And it is true Honour, to confer necessary Kindnesses with our courteous behaviour, as appears Acts 28. 2, 7, to 11. where the Kindnesses received by Paul and his distressed Company, from the Barbarous People and others, is called many Honours, beside the relieving them with things necessary. Thus the very Light of Nature teacheth that vertuous demeanour, which some pretended Spiritualists are averse to: Nor do I see cause to believe, That those that will not vouchsafe men a good word, will better commiserate the necessity of any Man, than such as without hypocrisie is of courteous Language and Demeanour.
SECT. II. Of Christians Behaviour in Church-Assemblies.
What was David's Resolution, becomes every good Christian, Psal. 101. 2. I will behave my self wisely in a perfect way. And that word which is used to express Christian Behaviour, Tit. 2. 3. foreign, is not only habitu, Leigh. Crit. Sac.but according to Leigh. Crit. Sac. signifieth an inward Habit and Constitution, beseeming Holiness. And indeed the Eye of the Lord beholdeth the Hearts of all that draw near to him in his Churches; where therefore God is greatly to be feared, and to be had in Reverence of all that are about him.
The disorders of the Corinthians, occasioned the Apostle to write those Directions, which if more strictly observed, would more adorn the Churches of Christ, especially concerning the Vailing of Women in the time of Prayer and Prophecying, which might not only prevent vain imaginations both in themselves and others, but also continually remind them of that state of Subjection, to which by reason of Sin they were exposed. In some Churches, Women do generally observe this Custom of being Vailed in the time of Prayer. I shall only here advise them to observe, there is the same reason, and as clear direction, 1 Cor. 11. for their being Covered also in the time of Preaching. But now what shall I think of the Quakers (and as I hear some others) who do not only allow Women to Teach and Preach in their Congregations, but also by their Printed Books defend the same. I grant indeed as to that People, it is but like other of their bold affronts offered to the holy Scriptures. But lest such a President should become Injurious to the Churches, we shall here testifie against that Practice as Unwarrantable, and of very ill Consequence; which we shall make appear by demonstrating this Proposition, viz.
That supposing Christian Women to have received Wisdom, and ability to speak to Edification, yet it is unlawful for them to exercise their Gifts by Preaching, or Disputing in Church-Assemblies, in the time of Christianity.
Arg. This I prove, first: Because every solemn Ordinance, in respect of such as are to minister in them to the Edification of the Church, must be warranted by some Precept, President, or necessary consequence from some Scripture, or parallel Case. But nothing of this kind can be shewed to warrant the practice of Womens Preaching in Church-Assemblies in the time of Christianity. Ergo, It is Unwarrantable, or Unlawful.
Obj. 1. The most important Objection against this Argument, is taken from The extent of the Promise of the Spirit being to Christian Women, as well as to Men, and that these Gifts are given for the benefit of the Church.
To which, I say, The whole Objection being true, it doth not necessarily infer the liberty of Women to preach in the Church, because they may exercise those Gifts to the Edification of many in a private way, and more especially among their own Sex; and may be more meet to instruct them in some Duties proper to them, than Men may be, and so may be Labourers in the Gospel, and assistant in the Ministry, as some were in the Apostles Days; so that their Gifts are not given in vain. Again, They may be very serviceable in the Instruction also of them that are without, in a private manner, especially to Women. For we read not that those of that Sex which were extraordinarily gifted, did preach openly as the Gifted-Brethren did in the Primitive Times; and therefore it seems to be the greater Arrogancy for Women of ordinary Gifts, to appear so openly in mix'd Assemblies, as those among the Quakers frequently do.
Obj. 2. Some do object, that the Apostle seems to allow Women to Preach, or Prophesy in the Church. 1 Cor. 11. 5. Every Woman praying, or prophesying with her Head uncovered, &c.
Answ. It is most safe to understand this place, of the behaviour of all Women in the Church, rather than to restrain it to one of a thousand only; and then it's clear, the intent of these words is only to direct Women generally how to behave themselves in Christian Assemblies, with modesty and shamefastness. And the directions on the other side, concerns the Men generally, for they, none of them ought to be vailed in the time of Prayer, or Prophesie, but to appear with open Face in these Exercises, wherein the Women ought to be Vailed.
Nor is it unusual for the whole Church to be said to do a thing, when yet it is actually performed by one Person, or very few. See this very Epistle, Chap. 14. 23, 24. Here all are supposed to prophesy: and yet it is irrational to imagine, that every Man and Woman should be Speakers in the Church of Corinth. And Acts 2. we read of 120 Disciples met together, and that when they had prayed, the House was shaken where they were assembled; yet who can imagine that every one was a Mouth? This were to confound all things. But the truth lieth here, That the Church-Assembly being a Mystical Body, what is done by her Ministers in that capacity, is looked upon as the Churches Act; whether it be holding forth the Word of Conversion to these without, or praying to God, or ministring in any other Ordinance, because these things are done with the power and consent of the Body.
Obj. 3. But did not Christ command a Woman to Preach. Mat. 28. 7. Go quickly and tell my Disciples, &c.
Answ. If this be a Command to preach, the Apostles are degraded, and a Woman made the first Apostle to preach Christ risen from the Dead. And that which is more strange, we know the Apostles Commission to preach, did not impower them to go forth into actual performance, till they were endowed with Power from on high; and we are certain, this good Woman had not yet received the Holy Ghost, for the Spirit was not yet given, John 7. And further, this Womans commission was soon at an end, for when she had delivered this news to the Apostles, she had fulfilled this Charge, and so is no President to other Women. And if Christ had sent a Man with this particular Errand, he had no Commission by virtue hereof to go forth and preach to the World. For certainly all Christians in the World are now to testifie that Christ is risen from the Dead, yet it doth not follow, that all Christians that may do this, are therefore sent to Preach. But we come to a second Argument.
Arg. 2. That which is plainly forbidden to all Christian Women, must not be assumed, or done by any of them.
But to Teach, or Preach in the Churches-Christian, is forbidden to all Christian Women. Ergo. It may not be assumed, or done by any of them.
It is expresly forbidden, 1 Tim. 2. 11, 12. Let your Women learn in silence with all subjection, but I suffer not a Woman to teach, nor to usurp authority over the Man, but to be in silence. And this full and express Prohibition is the more considerable, for that it is delivered in the same place where the Ministers of Christ are directed to make Prayers, Intercession, and giving of Thanks for all Men; which clearly refers to the Services of the Church as congregate. And lest it should be imagined (as it is by some) that this Prohibition only puts a Bar against Womens disputing, or asking Questions in the Church; the Direction is twofold: First, How they shall Learn; and that is, in silence with all Subjection. Secondly, What they are restrained from; and that is Teaching: I suffer not a Woman to teach; which is only to be understood of Teaching in the Church, for otherwise in a private way they are to be Teachers of good things, Tit. 2. 3.
And here that vain Cavil of some, who from 1 Cor. 14. 35. That Women are only forbid to ask Questions, or to Dispute in the Church, is as fully refuted by the Apostle, as if he had purposely opposed that wild Conceit. For, the truth is, the Apostle prohibits them that same liberty of Prophesying in the Church, which he there allows to Men, as may be perceived by those general expressions, Ye may all prophesy one by one, might very probably be abused, and that Women might claim some liberty to Prophely as well as Men; he therefore purposely crosseth that evil Surmise with a Prohibition, and an Invective also, 1 Cor. 14. 34. Let your Women keep silence in the Churches, for it is not (or hath not been) permitted unto them to speak, but to be under silence; as also saith the Law. *The Apostle gives not a new Precept, but expounds an old Law, and hence is gathered the Reading.Where note, That the Holy Ghost expounds the Law of the Womans Subjection to extend to this Prohibition, namely, to Speak in the Church; yea, there hath not been, nor is so much as a permission for it. And his Invective is vehement, foreign, Turpe enim est. For it is a dirty, foul, or shameful thing for a Woman to speak in the Church. What could be spoken against with greater Indignation? And doubtless, were this Custom which some unwary Heads do so greatly affect, but permitted generally in the Churches, it would appear to be what the Apostle hath here censured it, even a dishonest thing; for so is the same word interpreted. In vain therefore do some think to escape these plain Censures, by saying that the Prohibition only respects Authority in the Church; Women may not usurp Authority, but if they be commanded by the Elders, they may Preach, &c.
But let such Effeminate Disputers know, that the Prohibitions in both Cases are so strong, as words cannot make them more secure. 1. A Command: Let them keep silence in the Churches. 2. It is not permitted to them to Speak, or Teach. 3. Nor to usurp Authority over the Man. Now we know, that such as never Teach, may usurp Authority; for it is one thing to Teach by Permission, (which Women are denied) another thing to exercise Authority in the Churches, which is also denied. Nay, they may not so much as Dispute, or ask Questions in the Church; how much less then may they stand up as Doctors? And I here demand of such shameless Women, (for so the Holy Ghost hath marked them that take this Liberty) how the Elders and Brethren must behave themselves when they Teach? Must their Faces or Heads be vailed, or unvailed? Can you face the Angels of the Churches, or do you not fear the Angels of God in such your insolent undertakings? Again, How dare you obey any Elder that commands you to do this, when an Apostle forbids you, and tells you it is a foul thing for you to do it? Are your Elders greater than Paul? Are you still lusting after that which is forbidden? Me-thinks the former Transgression should be too much. And you may consider, that that very Sin is made a Reason, why your Sex should not have the liberty of Prophecying, or Teaching, or Disputing in the Churches. And if any of the Churches of Christ have, or shall be led into this Errour, by the example of the Quakers, I do here in behalf of the Truth, leave this Testimony upon Record against them.
Nevertheless, we desire that Christian Women study the Knowledg of God, and labour to be helps to weak Christians, especially those of their own Sex; and here they may have opportunity to improve their Gifts in Prayer, and Teaching many good things to their Families, Tit. 2. 3. or to others also in a modest manner. And if any of them excel in Knowledg, they may be useful to the Ministers, as some were to Paul himself, Phil. 4. 3. in furthering the Conversion of Souls: Only let them not at the perswasion of any, go beyond the Bounds which God hath set, to teach them Subjection and Shamefastness.