should Rule over her_: And so it is, that he told _Esau_ by the Mouth of
_Isaac_ his Father, that he should _serve_ his _younger Brother_, and
should in Time, and when he was strong enough to do it, _break the Yoke
from off his Neck_. Now, why one Text should be a Command any more than
the other, and not both of them be Predictions only; or why the former
should prove _Adam_’s Natural Right to Rule, and much less every Man’s,
any more than the latter is a Proof of _Jacob_’s Right to Rule, and of
_Esau_’s to Rebel, one is yet to learn? The Text in both Cases
foretelling what would be; but neither of them determining what _ought_
to be.
But the Scripture commands _Wives_ to _submit themselves to their own
Husbands_. True; for which St. _Paul_ gives a Mystical Reason (_Eph._ v.
22, _&c._) and St. _Peter_, a Prudential and Charitable one (1 _Pet._
iii.) but neither of them derive that Subjection from the Law of Nature.
Nay, St. _Paul_, as if he foresaw and meant to prevent this Plea, giving
Directions for their Conduct to Women in general, 1 _Tim._ ii. when he
comes to speak of _Subjection_, he changes his Phrase from _Women_,
which denotes the whole Sex, to _Woman_, which in the New Testament is
appropriated to a Wife.
As for his not suffering Women to speak in the Church, no sober Person
that I know of pretends to it. That learned Paraphrast, indeed, who lays
so much Stress on the _Natural Subjection_, provided this Prerogative be
secur’d, is willing to give up the other. For he endeavours to prove,
that Inspir’d Women, as well as Men, us’d to speak in the Church, and
that St. _Paul_ does not forbid it, but only takes care that the Women
should signify their Subjection by wearing a Veil. But the Apostle is
his own best Expositor, let us therefore compare his Precepts with his
Practice, for he was all of a Piece, and did not contradict himself. Now
by this Comparison we find, that though he forbids Women to teach in the
Church, and this for several Prudential Reasons, like those he
introduces with an _I give my Opinion, and now speak I, not the Lord_,
and not because of any Law of Nature, or positive Divine Precept, for
that the Words _they are commanded_ (1 _Cor._ xiv. 24.) are not in the
Original, appears from the _Italick_ Character, yet he did not found
this Prohibition on any suppos’d want of Understanding in Woman, or of
Ability to teach; neither does he confine them at all Times to _learn in
Silence_. For the eloquent _Apollos_, who was himself a Teacher, was
instructed by _Priscilla_, as well as by her Husband _Aquila_, and was
improv’d by them both in the Christian Faith. Nor does St. _Paul_ blame
her for this, or suppose that she _usurp’d Authority over_ that great
_Man_; so far from this, that as she is always honourably mention’d in
Holy Scripture, so our Apostle, in his Salutations, _Rom._ xvi. places
her in the Front, even before her Husband, giving to her, as well as to
him, the Noble Title of, _his Helper in Christ Jesus_, and of one _to
whom all the Churches of the_ Gentiles had great Obligations.
But, it will be said perhaps, that in 1 _Tim._ ii. 13, _&c._ St. _Paul_
argues for the Woman’s Subjection from the Reason of Things. To this I
answer, that it must be confess’d, that this (according to the vulgar
Interpretation) is a very obscure Place, and I should be glad to see a
Natural, and not a Forc’d Interpretation given of it by those who take
it Literally: Whereas if it be taken Allegorically, with respect to the
Mystical Union between Christ and his Church, to which St. _Paul_
frequently accommodates the Matrimonial Relation, the Difficulties
vanish. For the Earthly _Adam_’s being _form’d_ before _Eve_, seems as
little to prove her Natural Subjection to him, as the living Creatures,
Fishes, Birds and Beasts being form’d before them both, proves that
Mankind must be subject to these Animals. Nor can the Apostle mean that
_Eve_ only sinned; or that she only was _Deceiv’d_, for if _Adam_ sinn’d
wilfully and knowingly, he became the greater Transgressor. But it is
very true, that the Second _Adam_, the Man Christ Jesus, _was first
form’d_, and then his Spouse the Church. He was not in any respect
_Deceiv’d_, nor does she pretend to Infallibility. And from this second
_Adam_, promis’d to _Eve_ in the Day of our first Parents Transgression,
and from Him only, do all their Race, Men as well as Women, derive their
Hopes of Salvation. Nor is it promis’d to either Sex on any other Terms
besides Perseverance in _Faith, Charity, Holiness and Sobriety_.
If the Learned will not admit of this Interpretation, I know not how to
contend with them. For Sense is a Portion that _GOD_ Himself has been
pleased to distribute to both Sexes with an impartial Hand, but Learning
is what Men have engross’d to themselves, and one can’t but admire their
great Improvements! For, after doubting whether there was such a Thing
as Truth, and after many hundred Years Disputes about it, in the last
Century an extraordinary Genius arose, (whom yet, some are pleased to
call a Visionary) enquir’d after it, and laid down the best Method of
finding it. Not to the general Liking of the Men of Letters, perhaps,
because it was wrote in a vulgar Language, and was so natural and easy
as to debase Truth to common Understandings, shewing too plainly, that
Learning and true Knowledge are two very different Things. “For it often
happens (says that Author) that Women and Children acknowledge the
Falsehood of those Prejudices we contend with, because they do not dare
to judge without Examination, and they bring all the Attention they are
capable of to what they read. Whereas on the contrary, the Learned
continue wedded to their own Opinions, because they will not take the
Trouble of examining what is contrary to their receiv’d Doctrines.”
Sciences, indeed, have been invented and taught long ago, and, as Men
grew better advis’d, new modelled. So that it is become a considerable
Piece of Learning to give an Account of the Rise and Progress of the
Sciences, and of the various Opinions of Men concerning them. But
Certainty and Demonstration are much pretended to in this present Age,
and being obtain’d in many Things, ’tis hoped Men will never Dispute
them away in that which is of greatest Importance, the Way of Salvation.
And because there is not any thing more certain than what is delivered
in the Oracles of _GOD_, we come now to consider what they offer in
Favour of our Sex.
Let it be premis’d, (according to the Reasoning of a very ingenious
Person in a like Case) that one Text for us, is more to be regarded than
many against us. Because that _One_ being different from what Custom has
established, ought to be taken with Philosophical Strictness; whereas
the _Many_ being express’d according to the vulgar Mode of Speech, ought
to have no greater Stress laid on them, than that evident Condescension
will bear. One Place then were sufficient, but we have many Instances
wherein Holy Scripture considers Women very differently from what they
appear in the common Prejudices of Mankind.
The World will hardly allow a Woman to say any thing well, unless, as
she borrows it from Men, or as assisted by them: But _GOD_ Himself
allows that the Daughters of _Zelophehad spake right_, and passes their
Request into a Law. Considering how much the Tyranny, shall I say, or
the superior Force of Men, keeps Women from Acting in the World, or
doing any thing considerable, and remembring withal the Conciseness of
the Sacred Story, no small Part of it is bestow’d in transmitting the
History of Women, famous in their Generations: Two of the Canonical
Books, bearing the Names of those great Women whose Vertues and Actions
are there recorded. _Ruth_ being call’d from among the _Gentiles_ to be
an Ancestor of the Messiah, and _Esther_ being rais’d up by _GOD_ to be
the great Instrument of the Deliverance and Prosperity of the _Jewish_
Church.
The Character of _Isaac_, though one of the most blameless Men taken
Notice of in the Old Testament, must give Place to _Rebecca_’s, whose
Affections are more reasonably plac’d than his, her Favourite Son being
the same who was _GOD_’s Favourite. Nor was the Blessing bestow’d
according to his, but to her Desire; so that if you will not allow, that
her Command to _Jacob_ superseded _Isaac_’s to _Esau_, his Desire to
give the Blessing to this Son, being evidently an Effect of his
Partiality; you must at least grant, that she paid greater Deference to
the Divine Revelation, and for this Reason, at least, had a Right to
oppose her Husband’s Design; which, it seems, _Isaac_ was sensible of,
when upon his Disappointment, he _trembled so exceedingly_. And so much
Notice is taken even of _Rebecca_’s Nurse, that we have an Account where
she died, and where she was buried.
_GOD_ is pleas’d to Record it among His Favours to the ingrateful
_Jews_, that He sent before them His Servants _Moses_, _Aaron_, and
MIRIAM; who was also a Prophetess, and instructed the Women how to bear
their Part with _Moses_ in his Triumphal Hymn. Is she to be blam’d for
her Ambition? And is not the High Priest _Aaron_ also, who has his Share
in the Reproof as well as in the Crime? nor could she have mov’d
Sedition if she had not been a considerable Person, which appears also
by the Respect the People paid her, in deferring their Journey till she
was ready.
Where shall we find a nobler Piece of Poetry than _Deborah_’s Song? Or a
better and greater Ruler than that renowned Woman, whose Government so
much excell’d that of the former Judges? And though she had a Husband,
she her self judged _Israel_, and consequently was his Sovereign, of
whom we know no more than the Name. Which Instance, as I humbly suppose,
overthrows the Pretence of _Natural Inferiority_. For it is not the bare
Relation of a Fact, by which none ought to be concluded, unless it is
conformable to a Rule, and to the Reason of Things: But _Deborah_’s
Government was conferr’d on her by _GOD_ Himself. Consequently the
Sovereignty of a Woman is not contrary to the Law of Nature; for the Law
of Nature is the Law of _GOD_, who cannot contradict Himself; and yet it
was _GOD_ who inspir’d and approv’d that great Woman, raising her up to
Judge and to Deliver His People _Israel_.
Not to insist on the Courage of that valiant Woman, who deliver’d
_Thebez_ by slaying the Assailant; nor upon the Preference which _GOD_
thought fit to give to _Sampson_’s Mother, in sending the Angel to her,
and not to her Husband, whose vulgar Fear she so prudently answer’d, as
plainly shews her superior Understanding: To pass over _Abigail_’s wise
Conduct, whereby she preserv’d her Family and deserved _David_’s
Acknowledgments, for restraining him from doing a rash and unjustifiable
Action; the Holy Penman giving her the Character of a _Woman of good
Understanding_, whilst her Husband has that of a Churlish and Foolish
Person, and a Son of _Belial_: To say nothing of the _wise Woman_ (as
the Text calls her) of _Tekoah_; or of her of _Abel_, who has the same
Epithet, and who by her Prudence delivered the City and appeas’d a
dangerous Rebellion: Nor of the Queen of _Sheba_, whose Journey to hear
the Wisdom of _Solomon_, shews her own good Judgment and great Share in
that excellent Endowment. _Solomon_ does not think himself too wise to
be instructed by his Mother, nor too great to record her Lessons, which,
if he had followed, he might have spared the Trouble of Repentance, and
been delivered from a great deal of that Vanity he so deeply regrets.
What Reason can be assign’d why the Mothers of the Kings of _Judah_, are
so frequently noted in those very short Accounts that are given of their
Reigns, but the great Respect paid them, or perhaps their Influence on
the Government, and Share in the Administration? This is not improbable,
since the wicked _Athaliah_ had Power to carry on her Intrigues so far
as to get Possession of the Throne, and to keep it for some Years.
Neither was there any Necessity for _Asa_’s removing his Mother (or
Grandmother) from being Queen, if this were merely Titular, and did not
carry Power and Authority along with it. And we find what Influence
_Jezabel_ had in _Israel_, indeed to her Husband’s and her own
Destruction.
It was a _Widow-Woman_ whom _GOD_ made choice of to sustain his Prophet
_Elijah_ at _Zarephah_. And the History of the _Shunamite_ is a noble
Instance of the Account that is made of Women in Holy Scripture. For
whether it was not the Custom in _Shunem_ for the Husband to dictate, or
whether her’s was conscious of her superior Vertue, or whatever was the
Reason, we find it is she who governs, _dwelling_ with great Honour and
Satisfaction _among her own People_. Which Happiness she understood so
well, and was so far from a troublesome Ambition, that she desires no
Recommendation to _the King or Captain of the Host_, when the Prophet
offer’d it, being already greater than they could make her. The Text
calls her a _Great Woman_, whilst her Husband is hardly taken Notice of,
and this, no otherwise, than as performing the Office of a Bailiff. It
is _her_ Piety and Hospitality that are Recorded, _She_ invites the
Prophet to _her House_; who converses with, and is entertained by _her_.
She gives her Husband no Account of _her_ Affairs any further, than to
tell him _her_ Designs, that he may see them executed. And when he
desires to know the Reason of her Conduct, all the Answer she affords
is, _Well_, or, as the Margin has it from the _Hebrew_, _Peace_. Nor can
this be thought assuming, since it is no more than what the Prophet
encourages, for all his Addresses are to _her_, he takes no Notice of
her Husband. His Benefits are conferr’d on _her_, ’tis _she_ and _her
Household_ whom he warns of a Famine, and ’tis _she_ who Appeals to the
King for the Restitution of _her House_ and _Land_. I would not infer
from hence, that Women, generally speaking, ought to govern in their
Families when they have a Husband; but I think this Instance and Example
is a sufficient Proof, that if by Custom or Contract, or the Laws of the
Country, or Birth-right, (as in the Case of Sovereign Princesses) they
have the supreme Authority, it is no Usurpation, nor do they act
contrary to Holy Scripture, nor consequently to the Law of Nature. For
they are no where, that I know of, forbidden to claim their just Right:
The Apostle, ’tis true, would not have them _usurp_ Authority, where
Custom and the Law of the strongest had brought them into Subjection, as
it has in these Parts of the World. Though in remoter Regions, if
Travellers rightly inform us, the Succession to the Crown is intail’d on
the Female Line.
_GOD_ Himself, who is _no Respecter of Persons, with whom there is
neither Bond nor Free, Male nor Female, but_ they _are all one in Christ
Jesus_, did not deny Women that Divine Gift the Spirit of Prophecy,
neither under the _Jewish_ nor Christian Dispensation. We have nam’d two
great Prophetesses already, _Miriam_ and _Deborah_; and besides other
Instances, _Huldah_ the Prophetess was such an Oracle, that the good
King _Josiah_, that great Pattern of Vertue, sends even the High Priest
himself to consult her, and to receive Directions from her in the most
arduous Affairs. _It shall come to pass_, saith the Lord, _that I will
pour out my Spirit upon all Flesh, and your Sons and your Daughters
shall Prophesy_, which was accordingly fulfill’d by the Mission of the
Holy _Ghost_ on the Day of _Pentecost_, as St. _Peter_ tells us. And,
besides others, there is mention of four Daughters of _Philip_, Virgins,
who did Prophesy. For, as in the _Old_, so in the _New Testament_, Women
make a considerable Figure; the Holy Virgin receiving the greatest
Honour that Human Nature is capable of, when the Son of _GOD_ vouchsafed
to be her Son, and to derive his Humanity from her only. And if it is a
greater Blessing _to hear the Word of_ _GOD_ _and keep it_, who are more
considerable for their Assiduity in this, than the Female Disciples of
our LORD? _Mary_ being Exemplary, and receiving a noble Encomium from
Him, for her Choice of the better Part.
It would be thought tedious to enumerate all the excellent Women
mentioned in the _New Testament_, whose humble Penitence and ardent
Love, as _Magdalen_’s; their lively Faith and holy Importunity, as the
_Syrophenician_’s; extraordinary Piety and Uprightness, as
_Elizabeth_’s; Hospitality, Charity and Diligence, as _Martha_’s,
_Tabitha_’s, _&c._ (see St. _Luke_ viii.); frequent and assiduous
Devotions and Austerities, as _Anna_’s; Constancy and Courage,
Perseverance and ardent Zeal, as that of the Holy Women who attended our
LORD to His Cross, when His Disciples generally forsook, and the most
Courageous had denied Him; are Recorded for our Example. Their Love was
stronger than Death, it followed our Saviour into the Grave. And, as a
Reward, both the Angel, and even the LORD Himself, appears first to
them, and sends them to preach the great Article of the Resurrection to
the very Apostles, who being, as yet, under the Power of the Prejudices
of their Sex, esteem’d the Holy Womens _Words as idle Tales, and
believed them not_.
Some Men will have it, that the Reason of our LORD’s appearing first to
the Women, was, their being least able to keep a Secret; a witty and
masculine Remark, and wonderfully Reverent! But not to dispute whether
those Women were Blabs or no, there are many Instances in Holy
Scripture, of Women who did not betray the Confidence repos’d in them.
Thus _Rahab_, though formerly an ill Woman, being converted by the
_Report_ of those Miracles, which, though the _Israelites saw_, yet they
_believed not in_ _GOD_, _nor put their Trust in his Word_, She
acknowledges the _GOD_ of Heaven, and, as a Reward of her faithful
Service, in concealing _Joshua_’s Spies, is, with her Family, exempted
from the Ruin of her Country, and also, has the Honour of being named in
the _Messiah_’s Genealogy. _Michal_, to save _David_’s Life, exposes her
self to the Fury of a Jealous and Tyrannical Prince. A Girl was trusted
by _David_’s grave Counsellors to convey him Intelligence in his Son’s
Rebellion; and when a Lad had found it out, and blab’d it to _Absalom_,
the King’s Friends confiding in the Prudence and Fidelity of a Woman,
were secur’d by her. When our LORD escaped from the _Jews_, he trusted
Himself in the Hands of _Martha_ and _Mary_. So does St. _Peter_ with
another _Mary_, when the Angel deliver’d him from _Herod_, the Damsel
_Rhoda_ too, was acquainted with the Secret. More might be said, but one
would think here is enough to shew, that whatever other great and wise
Reasons Men may have for despising Women, and keeping them in Ignorance
and Slavery, it can’t be from their having learnt to do so in Holy
Scripture. The Bible is for, and not against us, and cannot without
great Violence done to it, be urg’d to our Prejudice.
However, there are strong and prevalent Reasons which demonstrate the
Superiority and Pre-eminence of the Men. For in the first Place, Boys
have much Time and Pains, Care and Cost bestow’d on their Education,
Girls have little or none. The former are early initiated in the
Sciences, are made acquainted with antient and modern Discoveries, they
study Books and Men, have all imaginable Encouragement; not only Fame, a
dry Reward now a-days, but also Title, Authority, Power, and Riches
themselves, which purchase all Things, are the Reward of their
Improvement. The latter are restrain’d, frown’d upon, and beat, not
_for_, but _from_ the Muses; Laughter and Ridicule, that never-failing
Scare-Crow, is set up to drive them from the Tree of Knowledge. But if,
in spite of all Difficulties Nature prevails, and they can’t be kept so
ignorant as their Masters would have them, they are star’d upon as
Monsters, censur’d, envied, and every way discouraged, or, at the best,
they have the Fate the Proverb assigns them, _Vertue is prais’d and
starv’d_. And therefore, since the coarsest Materials need the most
Curing, as every Workman can inform you, and the worst Ground the most
elaborate Culture, it undeniably follows, that Mens Understandings are
superior to Womens, for, after many Years Study and Experience, they
become wise and learned, and Women are not Born so!
Again, Men are possessed of all Places of Power, Trust and Profit, they
make Laws and exercise the Magistracy, not only the sharpest Sword, but
even all the Swords and Blunderbusses are theirs, which by the strongest
Logick in the World, gives them the best Title to every Thing they
please to claim as their Prerogative: Who shall contend with them?
Immemorial Prescription is on their Side in these Parts of the World,
antient Tradition and modern Usage! Our Fathers, have all along, both
taught and practised Superiority over the weaker Sex, and consequently
Women are by Nature inferior to Men, as was to be demonstrated. An
Argument which must be acknowledged unanswerable; for, as well as I love
my Sex, I will not pretend a Reply to _such_ Demonstration!
Only let me beg to be inform’d, to whom we poor Fatherless Maids, and
Widows who have lost their Masters, owe Subjection? It can’t be to all
Men in general, unless all Men were agreed to give the same Commands; Do
we then fall as Strays, to the first who finds us? By the Maxims of some
Men, and the Conduct of some Women one would think so. But whoever he be
that thus happens to become our Master, if he allows us to be reasonable
Creatures, and does not meerly Compliment us with that Title, since no
Man denies our Readiness to use our Tongues, it would tend, I should
think, to our Master’s Advantage, and therefore he may please to be
advis’d to teach us to improve our Reason. But if Reason is only allow’d
us by way of Raillery, and the secret Maxim is, that we have none, or
little more than Brutes, ’tis the best way to confine us with Chain and
Block to the Chimney-Corner, which, probably, might save the Estates of
some Families and the Honour of others.