REPLY To a Letter of the Rev. Messrs. Bogue and Bennet, in the Evangelical Magazine, for March, 1815. Gaius, in reply to the Letter of Messrs. Bogue and Bennett, in the Evangelical Magazine, for March, hopes it will be sufficient for him to say, that not these gentlemen, but the editors of the Evangelical Magazine, were called upon to defend themselves, in the piece referred to-that the charge of prejudice against the Baptists was not founded on the account given of them in the first volume of The History of Dissenters, which contains the part shewn in MS. to Dr. Ryland; but on various insinuations in the succeeding volumes—and that the date of Costelecius's letter, was an error of the press; in which by a transposition of the last two figures, 1591 was put for 1519. ON WOMEN SPEAKING IN THE CHURCH. Mr. Editor, Having lately been led to question the propriety of sisters speaking in the Church of Christ; I beg through your Miscellany to state my reasous for this; in order, that if these are unscriptural, I may be corrected by some of your numerous readers: but if, on the other hand, they appear to be founded in the will of Christ, that His wisdom and will may correct the past, and influence the future practice of those who, heretofore, have been in the habit of judging and acting otherwise. I begin then by assuring your readers, that my change of mind upon this subject, has not been owing to any cross or disgust I have received by that practice, which I now disapprove; but so far as I know, owing to what I consider as the plain meaning of the luminous language of the law of Christ. I once thought that to prevent their speaking would, in some instances, lead to lording it over their consciences; at which my heart revolted; and, I trust, I would no less dread it still. At that time also, when I gave countenance to this practice, I was willing to think that its prohibition in 1 Cor. xiv. 34. referred only to their teaching in the church; but believing, as I now do, that the prohibition is unlimited, I conceive it to be unscriptural for them to speak in the church at all, not only by teaching, or by prayer, leading the devotions of the church, but by professing their repentance toward God, and faith in the Lord Jesus Christ, or their future contrition and confidence: by imparting necessary information on any matter: in giving testimony to confirm any fact: in asking or answering any question: or by verbally assenting to, or dissenting from, any proposition there. Having thus candidly stated my convictions, I now request to refer your readers to that source of divine authority, whence they arise, in 1 Cor, xiv. 34, 35. “ Let your women keep silence in the churches, for it is not permitted to them to speak; but they are commanded to be in silence, as also saith the law. And if they will learn any thing, let them ask their husbands at home; for it is a shame for a woman to speak in the church." "Let your women KEEP slLENCE, in the churches. This prohibition seems fitted to make the most persuaded and determined upon the other side, pause and ponder whether they possess evidence of sufficient weight to overbalance this, and to draw them in an opposite direction; and especially, at it is forbidden in another still more peremptory, "for it is not permitted for them TO SPEAK;" and followed up by a third, "but they are commanded to be IN SILENCE," and all these rivetted on our consciences by a confirming reference to the old testament revelation, "as also saith the law." To attempt any comment upon these expressions of the authority of Christ, would be more likely to throw dark over them, than light upon them, and deprive them of their edge, rather than to give them efficacy. But some are willing to believe from Paul's having just been speaking of prophesying, that women are hereby only prohibited from teaching. I confess there might have been some shadow of reason for limiting it to this, had not the apostle extended it, by adding in verse 35, "And if they will learn ANY THING, let them ask their husbands AT HOME.' A Here Paul does not represent the woman as designing to teach, but as desiring to learn, and still he continues the prohibition. Surely in a more humble and submissive situation, our sisters cannot be seen; yet their desire to learn, however urgent and devout, cannot be gratified at present, if in order thereunto, it be necessary for them to make any verbal enquiry in the church of God; this is not treating a female, or her case, with lightness; nor saying, *If any woman be ignorant, let This appears to me to be a wise, generous, and condescending, provision, for the satisfaction of sisters, in connexion with kind attention to female diffidence and modesty, and at the same time a salutary check upon that forwardness which is seldom useful, and never amiable, or engaging, in females. Indeed the chief object of the interdict seems to be the preservation of the honour and reputation of the female character, "For it is a shame for a woman TO SPEAK IN THE CHURCH. Publicity is not her sphere of action, or influence, it is contrary to her nature, and for her to speak in the church is indelicate, for as it comports not with her make as a creature, so neither with that shamefacedness, which she must cultivate as a christian; but is a violation of that modesty which is the ornament of the sex, and especially of "women professing godliness. "Such seems to me to be the decision of Him who has purchased them with his blood, converted them by his grace, claims them as his own, and commands them to be conformed to his will. Upon no subject in the word of God does there seem to be such a combination of evidence and authority, in so small a compass, nor is the application with which it is enforced less worthy of attention; doubtless it was necessary, in order to check the evil, therefore he asks, "What! came the word of God out from you? or came it unto you only ?" Hereby he seems to put them in mind that they were not the patterns to other churches; But ought to be followers of the churches which in Judea were in Christ, to whom God had first revealed his will, how they were to behave themselves in the house of God, and who had no such custom; and then adds, " If any man think himself to be a prophet, or spiritual, let him acknowledge that the things which I write unto you are the commandments of the Lord." But if these principles are just, it may be asked, "How is the nind of the woman to be obtained? If they do indeed exhibit the mind of Christ, we must find means to follow them; and here, as in many other things in the house of God," wisdom is profitable to direct." Only let me suggest, that as she is directed to obtain information in private, because "it is a shame for her to speak in the church," should we not, for the same reason, receive information from her in private also, in all things, in which it is necessary to know her mind, and let that be faithfully reported to the church? This is giving her an opportunity more suited to her, fully to state her mind; and in the issue, for the church more fully to know it. And in assenting to, or dissenting from, any proposition, she may unite with the church, in the usual method of lifting up the hand, which, by the way, seems to have been the primitive practice in such cases, see 2 Cor. viii. 19. when the word chosen, in the original, signifies, to stretch out, or to lift up the hand. 1 If Christ has thus made his commandment to accord with the nature of the woman, then let neither male nor female, promote discord between them. QUERIES. What is the duty of a church in reference to the Lord's Supper, when their pastor is laid aside by affliction? Are they to avail themselves of the assistance of the pastor of another church? Are they justified in receiving that ordinance from one of their own deacons ? Or, are they to continue without that privilege altogether for any period during which the affliction of their pastor ist continued? When Satan tempted our Lord to worship him by a promise of all the kingdoms of the world, wherein does the force of the temptation consist, since our Lord knew that Satan had not the disposal of the things promised? A constant reader would be much obliged to any kind correspondent to answer as early as possible, the following query-Whether a person in the business of a pawn-broker, be a proper candidate for the office of a deacon in a Baptist church, or whether it be consistent with the word of God for him to fill the station of an assistant preacher, since many passages in holy writ condemn those who take any thing on USURY. What are the best means of keeping the mind more fixed upon Christ in duty, as the medium of access? 1 MISCELLANIES. Copy of an old printed paper, ad- servants. That grey-hairs, signs of decay ing and dying, are upon most (if not all) the churches, is so evident and notorious, that he that runs may read it: that these signs of dy ing are the effects of some malignant causes, none can doubt: that these causes may be discovered and removed, is the presént design of this short epistle. As a preface to which, be it known, that if it be a duty to save one man that lies sick and wounded betwixt Jerusalem and Jericho, it is more a duty to save, help, and heal, many languishing churches. And that it is not only lawful, but a duty for a poor man to save a city, (though nobody consider him,) when the rich either cannot, or will not do it; and that strangers and travellers may prescribe a medicament to a patient, when given over by all other physicians; even so, any man may do service when the Lord hath need of him. And that a right understanding of the cause, is the first step to a cure, is the judgment of all wise men. The cause, then, of this languishing upon the churches, may be reduced to these two heads: 1. There is an apparent want of skilful and able preachers, (which are the eyes and ornament of a church), to take the care and charge of indigent churches. 2. There is a great weakness and Vol. VII. discouragement upon those that have already taken upon them the care and charge of churches, for want of books to study on, and time to study in, and a convenient place where to employ their books and time. By reason whereof the provision of the flock is small, and not well ordered; the flock grows feeble, and our assemblies are slighted, and become contemptible; and persons of parts, piety, and purses, are kept off from closing with us; so that, in a short time, if a speedy cure be not provided, we are likely to be left as a beacon upon a hill, as a lodge in a garden of cucumbers; to shake our heads and hands, and bid adieu to the glory and credit of the Baptist discipline. These consumptive causes continue, not for want of ability, nor willingness, to remove them, but merely for want of a right method, to collect and apply ONE SOVEREIGN INGREDIENT, that would with speed and ease issue these grand distempers. And that is the procuring of such a sum of money, as may fairly answer all the premises, and disposing of it into such hands, as may seasonably apply it, to advance the great end of religion and piety. That money answers all things, in these cases (as well others) no wise man has cause to doubt. That a method may be settled for the effectual accomplishment thereof, without grudging, or hurt to any person, let it be considered, 1. We suppose that in and about the city of London, there may be 10,000 baptized persons, who live of themselves, and do not need collection. 2. That 6000 of these are able and willing to give one penny per X week, which is but the value of one finger of a glove. That 2000 may be able and willing to give two pence a week. 4. That 1000 may be able and willing to give four pence a week. 5. That 1000 may be able and willing to give six pence a week. These pence, two pence, four pence, and six-pence, per week, amount to the complete sum of £4333 6s. 8d. per annum. The one moiety of which will maintain 40 preachers, at £50 per annum each; a great encouragement to improve their parts and learning, by close study, and other additional helps; and to provide well-ordered matter, to feed the souls of the flock withal. Out of the other may be given £200 per annum, to two able and learned men, who shall be ready at all times, to help our present preachers, in all matters, upon all occasions wherein their assistance shall be required. And (2.) to improve the parts and learning of all our young and hopeful plants, whose genius inclines them towards the good work of preaching. And (3.) to allow some learning, if need be, to poor preacher's children, to fit them for business, and to place them out to employments, that may render them capable to live of themselves, without being a burthen to their parents, or to the church. (4.) To relieve the widows, and fatherless children left by poor preachers, that they may not presently go a begging, come to the parish charge, or be starved, to the great shame and reproach of religion. (5.) That in case a trading brother comes to decay, by long sickness, by bad debts, or the casualty of fire, &c. that he may not be forced to hide his head, or be carried to the jail, and so he and his family become a constant church charge; when 10 or 15/. would have set him on his legs, and pre vent double and treble evil. (6.) That in case any extraordinary charge falls upon a church, by reason of sickness, or broken bones, there may be encouragement ready for a nurse, surgeon, or physician, to attend them, that the patient may not be lost, for want of care and speedy help; and blood lie at the door of the churches. In short the removing of these distempers will effectually accomplish these great benefits and comfortable advantages following 1. All our present preachers,will be marvellously refreshed, to see a little room or study stored with some good and useful books; and a foundation laid to prevent the impairing of their stock, the present sinking of their families, and their future ruin, and beggary, when they are dead and gone. 2. All needy churches will be supplied, to their comfort and encouragement, and good gifted brethren employed, that are now out of business, as to public work. 3. Not only those preachers we have will be well improved, by learning and study, but some worthy and learned ones will be encouraged to come in, when they see there is bread for them, and that by coming in they shall not be exposed to the necessity of starving: they will acquit themselves from those girds of conscience they lie under, by uneasy impositions, if they see they can but live elsewhere. 4. All young and hopeful plants will not stifle, but cherish, inclinations to the honourable work of preaching, when they see they do. it, without being fatally condemned to beggary. 5. Worthy men will sooner chuse to be here for less reward than elsewhere, because of the security that is made for their widows and fatherless children. (6.) It will encourage many good |