THE FIRST BLAST TO AWAKE WOMEN DEGENERATE.

To promote a woman to beare rule, superioritie, dominion or empire

aboue any realme, nation, or citie, is repugnant to nature, contumelie

to God, a thing most contrarious to his reueled will and approued

ordinance, and finallie it is the subuersion of good order, of all

equitie and iustice

In the probation of this proposition, I will not be so curious, as to

gather what soeuer may amplifie, set furth, or decore the same, but I

am purposed, euen as I haue spoken my conscience in most plaine and

fewe wordes, so to stand content with a simple proofe of euerie membre,

bringing in for my witnesse Goddes ordinance in nature, his plaine will

reueled in his worde, and the mindes of such as be moste auncient

amongest godlie writers.

And first, where that I affirme the empire of a woman to be a thing

repugnant to nature, I meane not onlie that God by the order of his

creation hath spoiled woman of authoritie and dominion, but also that

man hath seen, proued and pronounced iust causes why that it so shuld

be. Man, I say, in many other cases blind, doth in this behalfe see

verie clearlie. For the causes be so manifest, that they can not be

hid. For who can denie but it repugneth to nature, that the blind shal

be appointed to leade and conduct such as do see? That the weake, the

sicke, and impotent persones[1] shall norishe and kepe the hole and

strong, and finallie, that the foolishe, madde and phrenetike shal

gouerne the discrete, and giue counsel to such as be sober of mind? And

such be al women, compared vnto man in bearing of authoritie. For their

sight in ciuile regiment, is but blindnes: their strength, weaknes:

their counsel, foolishenes: and iudgement, phrenesie, if it be rightlie

considered.

[1]: Causes why women shuld not have preeminence ouer men.

I except such as God by singular priuiledge, and for certein causes

knowen onlie to him selfe, hath exempted from the common ranke of

women[2], and do speake of women as nature and experience do this day

declare them. Nature I say, doth paynt them furthe to be weake, fraile,

impacient, feble and foolishe: and experience hath declared them to be

vnconstant, variable, cruell and lacking the spirit of counsel and

regiment. And these notable faultes haue men in all ages espied in that

kinde, for the whiche not onlie they haue remoued women from rule and

authoritie, but also some haue thoght that men subiect to the counsel

or empire of their wyues were vn worthie of all publike office. For

this writeth Aristotle in the seconde of his Politikes[3]: what

difference shal we put, saith he, whether that women beare authoritie,

or the husbanesd that obey the empire of their wyues be appointed to be

magistrates? For what insueth the one, must nedes folowe the other, to

witte, iniustice, confusion and disorder. The same author further

reasoneth, that the policie or regiment of the Lacedemonians (who other

wayes amongest the Grecians were moste excellent) was not worthie to be

reputed nor accompted amongest the nombre of common welthes, that were

well gouerned, because the magistrates, and rulers of the same were to

[o] muche geuen to please and obey their wyues. What wolde this writer

(I pray you) haue said to that realme or nation, where a woman sitteth

crowned in parliament amongest the middest of men. Oh fearefull and

terrible are thy iudgementes[4] (o Lord) whiche thus hast abased man

for his iniquitie! I am assuredlie persuaded that if any of those men,

which illuminated onelie by the light of nature, did see and pronounce

causes sufficient, why women oght not to beare rule nor authoritie,

shuld this clay liue and see a woman sitting in iudgement, or riding

frome parliament in the middest of men, hauing the royall crowne vpon

her head, the sworde and sceptre borne before her, in signe that the

administration of iustice was in her power: I am assuredlie persuaded,

I say, that suche a sight shulde so astonishe them, that they shuld

iudge the hole worlde to be transformed into Amazones[5], and that

suche a metamorphosis and change was made of all the men of that

countrie, as poetes do feyn was made of the companyons of Vlisses, or

at least, that albeit the owtwarde form of men remained, yet shuld they

iudge that their hartes were changed frome the wisdome, vnderstanding,

and courage of men, to the foolishe fondnes and cowardise of women. Yea

they further shuld pronounce, that where women reigne or be in

authoritie, that there must nedes vanitie be preferred to vertue,

ambition and pride to temperancie and modestie, and finallie, that

auarice the mother of all mischefe must nedes deuour equitie and

iustice. But lest that we shall seme to be of this opinion alone[6],

let vs heare what others haue seen and decreed in this mater. In the

rules of the lawe thus it is written[7]: Women are remoued from all

ciuile and publike office[8], so that they nether may be iudges, nether

may they occupie the place of the magistrate, nether yet may they be

speakers for others. The same is repe[a]ted in the third and in the

sextenth bokes of the digestes[9]: Where certein persones are

forbidden, Ne pro aliis postulent, that is, that they be no speakers

nor aduocates for others. And among the rest are women forbidden, and

this cause is added, that they do not against shamefastnes intermedle

them selues with the causes of others[10], nether yet that women

presume to vse the offices due to men. The lawe in the same place doth

further declare, that a naturall shamfastnes oght to be in

womankind[11], whiche most certeinlie she loseth, when soeuer she

taketh vpon her the office and estate of man. As in Calphurnia[12] was

euidentlie declared, who hauing licence to speake before the senate, at

length became so impudent and importune, that by her babling she

troubled the hole assemblie. And so gaue occasion that this lawe was

established.

[2]: Priuate example do not breake the generall ordinance.

[3]: 2 Politicorum Aristotelis.

[4]: Reade Isaie the thirde chaptre.

[5]: Amazones were monstruouse women, that coulde not abide the

regiment of men, and therfore killed their husbandes, reade Iustine.

[6]: Arist. 2. Politic.

[7]: Lib. 50. de regulis iuris.

[8]: What women may not be.

[9]: 3. 16. lib. Digestorum.

[10]: Ad Senatus consul, Veleianum.

[11]: Lib. 3. de posulationse Tit. 1.

[12]: Calphurnia.

In the first boke of the digestes[13], it is pronounced that the

condition of the woman in many cases is worse then of the man. As in

iurisdiction (saith the lawe[14]) in receiuing of care and tuition, in

adoption, in publike accusation, in delation, in all populat action,

and in motherlie power, which she hath not vpon her owne sonnes. The

lawe further will not permit, that the woman geue any thing to her

husband, because it is against the nature of her kinde, being the

inferiour membre to presume to geue any thing to her head[15]. The lawe

doth more ouer pronounce womankinde to be the most auaricious[16]

(which is a vice intolerable in those that shulde rule or minister

iustice). And Aristotle[17], as before is touched, doth plainly

affirme, that wher soeuer women beare dominion, there must nedes the

people be disorded, liuinge and abounding in all intemperancie, geuen

to pride, excesse, and vanitie. And finallie in the end, that they must

nedes come to confusion and ruine[18].

[13]: De statu homino Titul. 8. Frome women.

[14]: power is taken away by the Ciuile lawe ouer their own children.

[15]: Dig. lib. 24. de donatione inter virum et foeminane.

[16]: women be couetous therefore vnmete gouernors.

[17]: Lib. 1. Digest. de le gib. et senatuscon Titul. 3, Politic. 2.

[18]: England and Scotland beware.

Wold to god the examples were not so manifest, to the further

declaration of the imperfections of women[19], of their naturall

weaknes, and inordinat appetites. I might adduce histories, prouing

some women to haue died for sodein ioy, some for vnpaciencie to haue

murthered them selues, some to haue burned with such inordinat lust,

that for the quenching of the same, they haue betrayed[20] to

strangiers their countrie and citie: and some to haue bene so desirous

of dominion, that for the obteining of the same, they haue murthered

the children of their owne sonnes. Yea and some haue killed with

crueltie their owne husbandes[21] and children. But to me it is

sufficient (because this parte of nature is not my moste sure

foundation) to haue proued[22], that men illuminated onlie by the light

of nature, haue seen and haue determined, that it is a thing moste

repugnant to nature, that women rule and gouerne ouer men. For those

that will not permit a woman to haue power ouer her owne sonnes, will

not permit her (I am assured) to haue rule ouer a realme[23]: and those

that will not suffer her to speake in defense of those that be accused,

nether that will admit her accusation intended against man, will not

approuel her, that she shal sit in iudgement crowned with the royal

crowne, vsurping authoritie in the middest of men. But now to the

second part of nature: In the whiche I include the reueled will and

perfect ordinance of God, and against this parte of nature, I say, that

it doth manifestlie repugne that any woman shal reigne or beare

dominion ouer man. For God first by the order of his creation, and

after by the curse and malediction pronounced against the woman, by

the, reason of her rebellion, hath pronounced the contrarie. First, I

say, that woman in her greatest perfection, was made to serue and obey

man[24], not to rule and command him:[25] As saint Paule doth reason in

these wordes. Man is not of the woman but the woman of the man. And man

was not created for the cause of the woman, but the woman for the cause

of man, and therfore oght the woman to haue a power vpon her head (that

is a couerture in signe of subiection). Of whiche words it is plaine

that the Apostle meaneth, that woman in her greatest perfection shuld

haue knowen, that man was Lord aboue her: and therfore that she shulde

neuer haue pretended any kind of superioritie aboue him, no more then

do the angels aboue God the creator[26], or aboue Christ Iesus their

head. So, I say, that in her greatest perfection woman was created to

be subiect to man: But after her fall and rebellion committed against

God, their was put vpon her a newe necessitie, and she was made subiect

to man by the irreuocable sentence of God, pronounced in these

wordes[27]: I will greatlie multiplie thy sorowe and thy conception.

With sorowe shalt thou beare thy children, and thy will shall be

subiect to thy man: and he shal beare dominion ouer the. Herebie may

such as altogither be not blinded plainlie see, that God, by his

sentence, hath deiected all woman frome empire and dominion aboue man.

For two punishmentes are laid vpon her, to witte, a dolor, anguishe and

payn, as oft as euer she shal be mother; and a subiection of her selfe,

her appetites and will, to her husband, and to his will. Frome the

former parte of this malediction can nether arte, nobilitie, policie,

nor lawe made by man, deliuer womankinde, but who soeuer atteineth to

that honour to be mother, proueth in experience the effect and strength

of goddes word. But (alas) ignorance of God, ambition, and tyrannie

haue studied to abolishe and destroy the second parte of Goddes

punishment. For women are lifted vp to be heades ouer realmes, and to

rule aboue men at their pleasure and appetites. But horrible is the

vengeance, which is prepared for the one and for the other, for the

promoters, and for the persones promoted, except they spedelie repent.

For they shall be deiected from the glorie of the sonnes of God[28], to

the sclauerie of the deuill, and to the torment that is prepared for

all suche, as do exalte them selues against God. Against God can

nothing be more manifest, then that a woman shall be exalted to reigne

aboue man. For the contrarie sentence hath he pronounced in these

wordes[29]: Thy will shall be subiect to thy husband, and he shall

beare dominion ouer the. As God shuld say: forasmuch as thou hast

abused thy former condition, and because thy free will hath broght thy

selfe and mankind in to: the bondage of Satan, I therfore will bring

the in bondage to man. For where before, thy obedience shuld haue bene

voluntarie, nowe it shall be by constraint and by neeessitie: and that

because thou hast deceiued thy man, thou shalt therfore be no longar

maistresse ouer thine own appetites, ouer thine owne will nor desires.

For in the there is nether reason nor discretion, whiche be able to

moderate thy affections, and therfore they shall, be subiect to the

desire of thy man. He shall be Lord and gouernour, not onlie ouer thy

bodie, but euen ouer thy appetites and will. This sentence, I say, did

God pronounce against Heua, and her daughters, as the rest of the

Scriptures doth euidentlie witnesse. So that no woman can euer presume

to reigne aboue man, but the same she must nedes do in despite, of God,

and in contempt of. his punishment, and maledictjon[30].

[19]: Great imperfections of women.

[20]: Ronsilda the wife of Gisulphus betrayed to Cacanus the dukedome

of friaul in Italie.

[21]: Iane quene of Naples hanged her husband.

[22]: Athalia, 4. Reg. II. Hurene, Anton. Sabell.

[23]: If the lesse thinges be denied to women, the greater cannot be

granted.

[24]: woman in her greatest perfection was made to serue man.

[25]: I. Cor. II.

[26]: A good comparison.

[27]: A newe necessity of womans subiection. woman by the sentence of

God, subiect to man. Gene. 3.

[28]: The punishment of women unjustlie promoted and of their

promoters.

[29]: Gene. 3.

[30]: Let all women take hede.

I am not ignorant, that the most part of men do vnderstand this

malediction of the subiection of the wife to her husband, and of the

dominion, which; he beareth aboue her[31]: but the holie ghost geueth

to vs an other interpretation of this place, taking from all women all.

kinde of superioritie, authoritie and power ouer man, speaking as

foloweth, by the mouth of saint Paule[32]. I suffer not a woman to

teache, nether yet to vsurpe authoritie aboue man. Here he nameth women

in generall, excepting none, affirming that she may vsurpe authoritie

aboue no man. And that he speaketh more plainly, in an other place in

these wordes[33]: Let women kepe silence in the congregation, for it is

not permitted to them to speake, but to be subiect as the lawe sayeth.

These two testimonies of the holy ghost, be sufficient to proue what

soeuer we haue affirmed before, and to represse the inordinate pride of

women, as also to correct the foolishnes of those that haue studied to

exalt women in authoritie aboue man, against God, and against his

sentence pronounced. But that the same two places of the apostle may

the better he vnderstand: it is to be noted, that in the latter, which

is writen in the first epistle to the Corinthes the 14. chapitre,

before the apostle had permitted that all persones shuld prophecie one

after an other: addinge this reason: that all may learne and all may

receiue consolation. And lest that any might haue iudged, that amongest

a rude multitude, and the pluralitie of speakers, manie, thinges litle

to purpose might haue bene affirmed, or elles that some confusion might

haue risen: he addeth, the spirites of the prophetes are subiect to the

prophetes: As he shuld say, God shall alwayes raise vp some, to whome

the veritie shalbe reueled, and vnto such ye shal geue place, albeit

they sit in the lowest seates. And thus the apostle wold haue

prophecying an exercise to be free to the hole churche, that euerie one

shuld communicate with the congregation, what God had reueled to them,

prouidinge that it were orderlie done. But frome this generall

priuiledge he secludeth all woman, sayinge: let women kepe silence in

the congregation. And why I pray you? was it because that the apostle

thoght no woman to haue any knowledge? no he geueth an other reason,

saying; let her be subiect as the lawe saith[34]. In which wordes is

first to be noted, that the apostle calleth this former sentence

pronounced against woman a lawe, that is, the immutable decree of God,

who by his owne voice hath subiected her to one membre of the

congregation[35], that is to her husband, wherupon the holie ghost

concludeth, that she may neuer rule nor bear empire ahoue man. For she

that is made subiect to one, may neuer be preferred to many, and that

the holie ghoste doth manifestlie expresse, saying: I suffer not that

women vsurpe authoritie aboue man: he sayth not, I will not, that woman

vsurpe authoritie aboue her husband, but he nameth man in generall,

taking frome her all power and authoritie, to speake, to reason, to

interprete, or to teache, but principallie to rule or to iudge in the

assemblie of men. So that woman by the lawe of God, and by the

interpretation of the holy ghost, is vtterly forbidden to occupie the

place of God in the offices afore said, which he hath assigned to man,

whome he hath appointed and ordeined his lieutenant in earth: secluding

frome that honor and dignitie all woman, as this short argument shall

euidentlie declare.

[31]: Answer to an obiection.

[32]: 1 Tim. 2.

[33]: I. Cor. 14.

[34]: From a general privilege is woman secluded.

[35]: She that is, subject to one may not rule many.

The apostle taketh power frome all woman to speake in the

assemblie[36]. Ergo he permitteth no woman to rule aboue man. The

former parteis euident, whereupon doth the conclusion of necessitie

folowe. For he that taketh from woman the least parte of

authoritie[37], dominion or rule, will not permit vnto her that whiche

is greatest: But greater it is to reigne aboue realmes and nations, to

publish and to make lawes, and to commande men of all estates, and

finallie to appoint iudges and ministers, then to speake in the

congregation. For her iudgement, sentence, or opinion proposed in the

congregation, may be iudged by all, may be corrected by the learned,

and reformed by the godlie. But woman being promoted in souereine

authoritie, her lawes must be obeyed, her opinion folowed, and her

tyrannic mainteined: supposing that it be expreslie against God, and

the prophet [profit] of the common welth, as to[o] manifest experience

doth this day witnesse. And therfore yet againe I repete that, whiche

before I haue affirmed: to witt, that a woman promoted to sit in the

seate of God, that is, to teache, to iudge or to reigne aboue man, is

amonstre in nature, contumelie to God, and a thing most repugnant to

his will and ordinance. For he hath depriued them as before is proued,

of speakinge in the congregation, and hath expreslie forbidden them to

vsurpe any kinde of authoritie aboue man. Howe then will he suffer them

to reigne and haue empire aboue realmes and nations? He will neuer, I

say, approue it, because it is a thing most repugnant to his perfect

ordinance, as after shalbe declared, and as the former scriptures haue

plainlie geuen testimonie. To the whiche, to adde any thing were

superfluous, were it not that the worlde is almost nowe comen to that

blindnes, that what soeuer pleaseth not the princes and the multitude,

the same is reiected as doctrine newelie forged, and is condemned, for

heresie. I haue therfore thoght good to recite the mindes of some

auncient writers in the same mater, to the end that suche as altogither

be not blinded by the deuil, may consider and vnderstand this my

iudgement to be no newe interpretation of Goddes scriptures, but to be

the vniforme consent of the most parte of godlie writers, since the

time of the apostles. Tertullian[38] in his boke of womens apparell,

after that he hath shewed many causes why gorgious apparell is

abominable and odiouse in a woman, addeth these wordes, speaking as it

were to euery woman by name: Dost thou not knowe (saith he) that thou

art Heua? the sentence of God liueth and is effectuall against this

kind, and in this worlde of necessity it is, that the punishment also

liue. Thou art the porte and gate of the deuil. Thou art the first

transgressor of goddes law. thou diddest persuade and easely deceiue

him whome the deuil durst not assault[39]. For thy merit (that is for

thy death) it behoued the son of god to suffre the death, and doth it

yet abide in thy mind to decke the aboue thy skin coates? By these and

many other graue sentences, and quicke interrogations, did this godlie

writer labour to bring euerie woman in contemplation of her selfe, to

the end that euerie one depelie weying, what sentence God had

pronounced against the hole race and doughters of Heua, might not onely

learne daily to humble and subiect them selues in the presence of God,

but also that they shulde auoide and abhorre what soeuer thing might

exalte them or puffe them vp in pride, or that might be occasion, that

they shuld forget the curse and malediction of God. And what, I pray

you, is more able to cause woman to forget her owne condition, then if

she be lifted vp in authoritie aboue man? It is a thingverie difficile

to a man, (be he neuer so constant) promoted to honors, not to be

tickled some what with pride (for the winde of vaine glorie doth

easelie carie vp the drie dust of the earth). But as for woman[40], it

is no more possible, that she being set aloft in authoritie aboue man,

shall resist the motions of pride, then it is able to the weake reed,

or to the turning wethercocke, not to bowe or turne at the vehemencie

of the vnconstant wind. And therfore the same writer expreslie

forbiddeth all woman to intremedle with the office of man. For thus he

writeth in his book de virginibus velandis[41]: It is not permitted to

a woman, to speake in the congregation, nether to teache, nether to

baptise, nether to vendicate to her selfe any office of man. The same

he speaketh yet more plainly in the preface of his sixte boke writen

against Marcion[42], where he recounting certain monstruous thinges,

whiche were to be sene at the sea called Euxinum, amongest the rest, he

reciteth this as a greate monstre in nature, that women in those

partes, were not tamed nor embased by consideration of their own sex

and kind: but that all shame laide a parte, they made expenses vpon

weapons and learned the feates of warre, hauinge more pleasure to

fight, then to mary and be subiect to man. Thus farre of Tertullian,

whose wordes be so plain, that they nede no explanation. For he that

taketh from her all office apperteining to man, will not suffre her to

reigne aboue man: and he that iudgeth it a monstre in nature, that a

woman shall exercise weapons, must iudge it to be a monstre of

monstres, that a woman shalbe exalted aboue a hole realme and nation.

Of the same minde is Origen, and diuers others. Yea euen till the dayes

of Augustine, whose sentences I omit to auoide prolixitie.

[36]: A strong argument.

[37]: NOTE.

[38]: Tertullian de habitu mulierum.

[39]: Let women hearken what Tertullian an olde Docto saith.

[40]: NOTE

[41]: Tertull, lib 8. de virginilis verlandis.

[42]: In proæmio 6. lib. contra Marcionem.

Augustine in his 22. boke writen against Faustus[43], proueth that a

woman oght to serue her husband as vnto God: affirming that in no thing

hath woman equall power with man, sauing that nether of both haue power

ouer their owne bodies. By whiche he wold plainlie conclude, that a

woman oght neuer to pretend nor thirst for that power and authoritie

which is due to man. For so he doth explane him selfe in an other

place[44], affirming that woman oght to be repressed and brideled be

times, if she aspire to any dominion: alledging that dangerous and

perillous it is to suffre her to procede, althogh it be in temporall

and corporall thinges. And therto he addeth these wordes: God seeth not

for a time, nether is there any newe thinge in his sight and knowledge,

meaninge therby, that what God hath sene in one woman (as concerning

dominion and bearing of authoritie) the same he seeth in all. And what

he hath forbidden to one, the same he also forbiddeth to all. And this

most euidentlie yet in an other place he writeth, mouing this question:

howe can woman be the image of God, seing (saith he[45]) she is subiect

to man, and hath none authoritie, nether to teache, nether to be

witnesse, nether to iudge, muche lesse to rule, or beare empire? These

be the verie wordes of Augustine, of which it is euident that this

godlie writer[46], doth not onelie agree withe Tertullian before

recited, but also with the former sentence of the lawe, whiche taketh

frome woman not onelie all authoritie amongest men, but also euerie

office apperteining to man. To the question howe she can be the image

of God, he answereth as foloweth. Woman (saith he) compared to other

creatures is the image of God, for she beareth dominion ouer them: but

compared vnto man, she may not be called the image of God, for she

beareth not rule and lordship ouer man, but oght to obey him &c. And

howe that woman oght to obey man, he speaketh yet more clearlie in

these words: the woman shalbe subiect to man as vnto Christ. For woman

(saith he[47]) hath not her example frome the bodie and from the

fleshe, that so she shalbe subiect to man, as the fleshe is vnto the

spirite. Because that the flesh in the weaknes and mortalitie of this

life, lusteth and striueth against the spirit, and therfore wold not

the holie ghost geue example of subiection to the woman of any suche

thing &c. This sentence of Augustine oght to be noted of all women, for

in it he plainlie affirmeth, that woman oght to be subiect to man, that

she neuer oght, more to desire preeminence aboue him, then that she

oght to desire aboue Christe Iesus. With Augustine agreeth in euerie

point S. Ambrose, who thus writeth in his Hexaemeron[48]: Adam was

deceiued by Heua, and not Heua by Adam, and therfore iust it is, that

woman receiue and acknowledge him for gouernor whom she called to

sinne, lest that again she slide and fall by womanlie facilitie. And

writing vpon the epistle to the Ephesians[49], he saith: let women be

subiect to their owne husbandes as vnto the Lorde: for the man is heade

to the woman, and Christ is heade to the congregation, and he is the

sauiour of the bodie: but the congregation is subiect to Christ, euen

so oght women to be to their husbandes in all thing-es. He procedeth

further saying: women are commanded to be subiect to men by the lawe of

nature, because that man is the author or beginner of the woman: for as

Christ is the head of the churche, so is man of the woman. From Christ,

the church toke beginning, and therfore it is subiect vnto him: euen so

did woman take beginning from man, that she shuld be subiect. Thus we

heare the agreing of these two writers to be such, that a man might

iudge the one to haue stolen the wordes and sentences from the other.

And yet plain it is, that duringe the time of their writinge, the one

was farre distant frome the other. But the holie ghost, who is the

spirite of Concorde and vnitie, did so illuminate their hartes, and

directe their tonges, and pennes, that as they did conceiue and

vnderstand one truth, so did they pronounce and vtter the same, leauing

a testimonie of their knowledge and Concorde to vs their posteritia. If

any thinke that all these former sentences, be spoken onelie of the

subiection of the maryed woman to her husband, as before I haue proued

the contrarie, by the plain wordes and reasoning of S. Paule, so shal I

shortlie do the same, by other testimonies of the forsaid writers. The

same Ambrose writing vpon the second chapitre of the first epistle to

Timothie[50], after he hath spoken much of the simple arrayment of

women: he addeth these wordes: woman oght not onelie to haue simple

arrayment, but all authoritie is to be denied vnto her: for she must be

in subiection to man (of whome she hath taken her originall) aswell in

habit as in seruice. And after a fewe wordes he saith: because that

death did entre in to the world by her, there is no boldenes that oght

to be permitted vnto her, but she oght to be in humilitie. Hereof it is

plain, that frome all woman, be she maried or vnmaried, is all

authoritie taken to execute any office, that apperteineth to man. Yea

plain it is that all woman is commanded, to serue, to be in humilitie

and subiection. Whiche thing yet speaketh the same writer, more

plainlie in these wordes[51]. It is not permitted to women to speake,

but to be in silence, as the lawe saith[52]. What saith the lawe? Vnto

thy husband, shall thy conuersion be, and he shall beare dominion ouer

the. This is a speciall lawe (saith Ambrose) whose sentence, lest it

shulde be violated, infirmed, or made weake, women are commanded to be

in silence. Here he includeth all women. And yet he procedeth further

in the same place saying[53]: It is shame for them to presume to speake

of the lawe in the house of the Lord, who hath commanded them to be

subiect to their men. But moste plainly speaketh he writing vpon the

16. chapitre of the epistle of S. Paule to the Romaines, vpon these

wordes[54a]: Salute Rufus and his mother. For this cause (saith

Ambrose) did the apostle place Rufus before his mother, for the

election of the administration of the grace of God, in the whiche a

woman hath no place. For he was chosen and promoted by the Lorde, to

take care ouer his busines, that is, ouer the churche, to the whiche

office could not his mother be appointed, albeit she was a woman so,

holie, that the apostle called her his mother. Hereof it is plaine that

the administration of the grace of God, is denied to all woman. By the

administration of Goddes grace, is vnderstand not onely the preaching

of the worde and administration of the sacramentes, by the whiche the

grace of God is presented and ordinarilie distributed vnto man, but

also the administration of ciuile iustice, by the whiche, vertue oght

to be mainteined, and vices punished. The execution wherof is no lesse

denied to woman, then is the preaching of the Euangile, or

administration of the sacramentes, as herafter shall most plainlie

appeare.

[43]: August. lib. 22. contra Faustum, c.31.

[44]: De Trinitat, lib. 12 cap. 7

[45]: In quaect. veteris Testamenti, quaest. 45.

[46]: NOTE.

[47]: Lib. de Continentia cap. 4.

[48]: Ambros. in Hexaemero lib. 5. c. 7.

[49]: Cap. 5.

[50]: Ambros. super. 2. c. I epist. ad Timoth.

[51]: Ambros. in I. epist. ad Corin. cap. 14.

[52]: Genes 3.

[53]: whose house I pray you ought the parliament house to be, Goddes

or the deuilles?

[54a]: Rufus is by S. Paul saluted before his mother.

Chrysostome amongest the Grecian writers of no small credit, speaking

in rebuke of men, who in his dayes, were becdmen inferior to some women

in witt and in godlines, saith[54]: for this cause was woman put vnder

thy power (he speaketh to man in generall) and thou wast pronounced

Lorde ouer her, that she shulde obey the, and that the head shuld not

folowe the feet. But often it is, that we see the contrary, that he who

in his ordre oght to be the head, doth not kepe the ordre of the feet

(that is, doth not rule the feet) and that she, that is in place of the

foote, is constitute to be the head. He speaketh these wordes as it

were in admiration[55], that man was becomen so brutish, that he did

not consider it to be a thing most monstruouse, that woman shulde be

preferred to man in any thing, whom God had subiected to man in all

thinges. He procedeth saying: Neuer the lesse it is the parte of the

man, with diligent care to repel the woman, that geueth him wicked

counsel: and woman, whiche gaue that pestilent counsel to man, oght at

all times to haue the punishment, whiche was geuen to Heua, sounding in

her eares. And in an other place he induceth God speaking to the woman

in this sorte[56]: Because thou left him, of whose nature thou wast

participant, and for whome thou wast formed, and hast had pleasure to

haue familiaritie with that wicked beast, and wold take his counsel:

therfore I subiect the to man, and I apointe and affirme him to be thy

Lorde, that thou maist acknowledge his dominion, and because thou

couldest not beare rule learne well to be ruled. Why they shulde not

beare rule, he declareth, in other places, saying[57]: womankinde is

imprudent and soft, (or flexible) imprudent because she can not

consider withe wisdome and reason the thinges which she heareth and

seeth: and softe she is, because she is easelie bowed. I knowe that

Chrysostome bringeth in these wordes[58] to declare the cause why false

prophetes do commonlie deceiue women: because they are easelie

persuaded to any opinion, especiallie if it be against God, and because

they lacke prudence and right reason to iudge the thinges that be,

spoken. But hereof may their nature be espied, and the vices of the

same, whiche in no wise oght to be in, those, that are apointed to

gouerne others: For they oght to be constant, stable, prudent and doing

euerie thing with discretion and reason, whiche vertues women can not

haue in equalitie with men. For that he doth witnesse in an other

place, saying: women haue in them selues a tickling and studhe of vaine

glorie, and that they may haue common with men: they are sodeinlie

moued to anger, and that they haue also common with some men. But

vertues. in which they excell[59], they haue not common with man, and

therfore hath the apostle remoued them from the office of teachinge,

which is an euident proof that in vertue they farre differ frome man.

Let the reasons of this writer be marked, for further he yet procedeth:

after that he hath in many wordes lamented the effeminate maners of

men, who were so farre degenerate to the weaknes of women, that some

might haue demanded: why may not women teache amongest suche a sorte of

men, who in wisdome and godlines are becomen inferior vnto women? We

finallie concludeth: that not withstanding that men be degenerate, yet

may not women vsurpe any authoritie aboue them, and in the end, he

addeth these wordes: These thinges do not I speake to extolle them

(that is women) but to the confusion and shame of our selues, and to

admonish vs to take again the dominion, that is mete and conuenient for

vs, not onelie that power which is according to the excellencie of

dignitie: but that which is accordinge to prouidence, and according to

helpe, and vertue. For then is the bodie in best proportion[60], when

it hath the best gouernor. O that both man and woman shulde consider

the profound counsel and admonition of this father! He wolde not that

man for appetit of any vaine glorie shuld desire preeminence aboue

woman. For God hath not made man to be heade for any suche cause: but

hauing respecte to that weaknes and imperfection which alwayes letteth

woman to gouerne. He hath ordeined man to be superior, and that meaneth

Chrysostome, saying: then is the bodie in best proportion, when it hath

the best gouernor. But woman can neuer be the best gouernor, by reason

that she-being spoiled of the spirit of regiment, can neuer attein to

that degree, to be called or iudged a good gouernor. Because in the

nature of all woman, lurketh suche vices, as in good gouernors are not

tolerable. Which the same writes expresseth. in these wordes[61]:

womankind (saith he) is rashe and foolhardie, and their couetousnes is

like the goulf of hell, that is, insaciable. And therfore in an other

place[62], he will that woman shall haue no thing to do in iudgement,

in common affaires, or in the regiment of the common welth, because she

is impacient of troubles, but that she shall liue in tranquillitie; and

quietnes. And if she haue occasion to go frome the house, that yet she

shal haue no matter of trouble, nether to, folowe her, nether to be

offered vnto her, as commonlie there must be to such as beare

authoritie: And with Chrysostome fullie agreeth Basilius Magnus in a

sermon[63] which he maketh vpon some places of scripture, wherin he

reproueth diuers vices and amongest the rest, he affirmeth woman to be

a tendre creature, flexible, soft and pitifull: whiche nature, God hath

geuen vnto her, that she may be apt to norishe children. The which

facilitie of the woman, did Satan abuse, and therby broght her frome

the obedience of God. And therfore in diuers other places doth he

conclude, that she is not apt to beare rule, and that she is forbidden

to teache. Innumerable mo testimonies, of all sortes of writers may be

adduced for the same purpose, but withe these I stand content: iudgeing

it sufficient to stoppe the mouthe of such as accuse and condemne all

doctrine, as hereticall, which displeaseth them in any point that I

haue proued, by the determinations and lawes of men illuminated onelie

by the light of nature, by the ordre of Goddes creation, by the curse

and malediction pronounced against woman, by the mouth of saint Paule,

who is the interpreter of Goddes sentence, and lawe, and finallie by

the mindes of those writers, who in the church of God, haue bene

alwayes holden in greatest reuerence: that it is a thing moste

repugnant to nature, to Goddes will and apointed ordinance, (yea that

it can not be without contumelie committed against God) that a woman

shuld be promoted to dominion or empire to reigne ouer man, be it in

realme, nation, prouince or citie. Now resteth it in few wordes, to be

shewed, that the same empire of women is the subuersion of good ordre

equitie and iustice.

[54]: Chrysost. homil. 17. in genes.

[55]: NOTE

[56]: Homil. 15 in Genes.

[57]: God graunt all womens hartes to understand and folow this

sentence.

[58]: In Mat. cap. 23. homil. 44.

[59]: woman can no haue vertue in equalitie with man. Ad Ephe. cap. 4.

sermone 13. NOTE

[60]: The body lackinge the head, can not be well gouerened nether can

common welth lackinge man.

[61]: In ca. 22. Ioh. homil. 87.

[62]: In Ioh. homil. 41.

[63]: Basilius Mag. in aliquot scripturae locos.

Augustine defineth[64] ordre to be that thing, by the whiche God hath

appointed and ordeined all thinges. Note well reader, that Augustine

will admit no ordre, where Goddes apointment is absent and lacketh.

[64]: De ordine lib. I C. 10

And in an other place he saith[65], that ordre is a disposition, geuing

their owne propre places to thinges that be vnequall, which he termeth

in Latin _Parium_ et _disparium_, that is, of thinges equall or like,

and thinges vnequall or vnlike. Of whiche two places and of the hole

disputation, which is conteined in his second boke de _ordine_, it is

euident[66], that what soeuer is done ether whithout the assurance of

Goddes will, or elles against his will manifestlie reueled in his word,

is done against ordre. But suche is the empire and regiment of all

woman (as euidentlie before is declared) and therfore, I say; it is a

thing plainlie repugnant to good ordre, yea it is the subuersion of the

same. If any list to reiect the definition of Augustin, as ether not

propre to this purpose, or elles as insufficient to proue mine intent:

let the same man vnderstand, that in so doinge, he hath infirmed mine

argument nothinge. For as I depend not vpon the determinations of men,

so think I my cause no weaker, albeit their authoritie be denied vnto

me. Prouided that god by his will reueled, and manifest worde, stand

plain and euident on my side. That God hath subiected womankinde to man

by the ordre of his creation, and by the curse that he hath pronounced

against her is before declared. Besides these, he hath set before our

eyes, two other mirrors[67] and glasses, in whiche he will, that we

shulde behold the ordre, which he hath apointed and established in

nature: the one is, the naturall bodie of man: the other is the politik

or ciuile body of that common welth, in which God by his own word hath

apointed an ordre. In the natural body of man God hath apointed an

ordre, that the head shail occupie the vppermost place. And the head

hath he ioyned with the bodie, that frome it, doth life and motion

flowe to the rest of the membres. In it hath he placed the eye to see,

the eare to hear, and the tonge to speake, which offices are apointed

to none other membre of the bodie. The rest of the membres, haue euery

one their own place and office apointed: but none may haue nether the

place nor office of the heade. For who wolde not iudge that bodie to be

a monstre, where there was no head eminent aboue the rest, but that the

eyes were in the handes, the tonge and mouth beneth in the belie, and

the eares in the feet. Men, I say, shulde not onlie pronounce this

bodie to be a monstre: but assuredlie they might conclude that such a

bodie coulde not long indure. And no lesse monstruous is the bodie of

that common welth[68], where a woman beareth empire. For ether doth it

lack a laufull heade (as in very dede it doth) or els there is an

idol[69] exalted in the place of the true head. An idol I call that,

which hath the forme and apparance, but lacketh the vertue and

strength, which the name and proportion do resemble and promise. As

images haue face, nose, eyes, mouth, handes and feet painted, but the

vse of the same, can not the craft and art of man geue them: as the

holy ghost by the mouth of Dauid teacheth vs, saying[70]: they haue

eyes, but they see not, mouth, but they speake not, nose, but they

smell not, handes and feet, but they nether touche nor haue power to

go. And suche, I say, is euerie realme and nation, where a woman

beareth dominion. For in despite of God (he of his iust iudgement, so

geuing them ouer in to a reprobat minde) may a realme, I confesse,

exalt vp a woman to that monstriferous honor, to be estemed as

head[71]. But impossible it is to man and angel, to geue vnto her the

properties and perfect offices of a laufull heade. For the same God

that hath denied power to the hand to speake, to the bely to heare, and

to the feet to see, hath denied to woman power to commande man, and

hath taken away wisdome to consider, and prouidence to forsee the

thinges, that, be profitable to the common welth: yea finallie he hath

denied to her in any case to be head to man: but plainly hath

pronounced that man is head to woman, euen as Christ is heade to all

man[72]. If men in a blinde rage shulde assemble to gether, and apointe

them selues an other heade then Iesus Christ (as the papistes haue done

their romishe Antichrist) shuld Christ therfore lose his owne dignitie,

or shulde God geue that counterfet head power to geue life to the

bodie, to see what soeuer might endamage or hurte it, to speake in

defense, and to heare the request of euerie subiect? It is certein that

he wold not. For that honor he hath apointed before all times to his

onelie sonne: and the same will he geue to no creature besides: no more

will he admit, nor accept woman to be the lauful head ouer man[73],

althogh man, deuil, and angel will coniure in their fauor. For seing he

hath subiected her to one (as before is saide) he will neuer permit her

to reigne ouer manie. Seing he hath commanded her to heare, and obey

one, he will not suffre that she speake, and with vsurped authoritie

command realmes and nations. Chrysostome explaning these wordes of the

apostle[74]: (the heade of woman is man) compareth God in his

vniuersall regiment to a king sitting in his royall maiestie[75], to

whome all his subiectes commanded to geue homage and obedience, appeare

before him, bearing euerie one suche a badge and cognisance of dignitie

and honor, as he hath geuen to them: which if they despise and

contemne, then do they dishonor their king, Euen so saith he oght man

and woman to appeare before God, bearing the ensignes of the condition,

whiche they haue receiued of him. Man hath receiued a certein glorie

and dignitie aboue the, woman, and therfore oght he to appeare before

his high maiestie, bearing the signe of his honor, hauinge no couerture

vpon his heade: to witnesse that in earth man hath no head, (beware

Chrysostome what thou saist, thou shalt be reputed a traytor if

Englishe men heare the[76]: for they must haue my souereine lady and

maistresse, and Scotland hath dronken also the enchantment and venom of

Circes, let it be so to their owne shame and confusion, he procedeth in

these wordes) but woman oght to be couered, to witnesse, that in earth

she hath a head, that is man. Trewe it is (Chrysostome) woman is

couered in both the said realmes[77], but it is not with the signe of

subiection, but it is with the signe of superioritie, to witt, with the

royal crowne. To that he answereth in these wordes: what if man neglect

his honor? he his no lesse to be mocked (saith Chrysostome) then if a

king shulde depose himself of his diademe or crowne and royal estat,

and cloth him self in the habit of a sclaue. What, I pray you, shulde

this godlie father haue saide, if he had sene all the men of a realme

or nation fall downe before a woman? If he had sene the crowne,

sceptre, and sworde, whiche are ensignes of the royall dignitie, geuen

to her, and a woman cursed of God, and made subiecte to man, placed in

the throne of iustice, to sit as Goddes lieutenant? What, I say, in

this behalfe, shuld any hart vnfeinedlie fearing, God haue iudged of

suche men? I am assured that not onlie shulde they haue bene iudged

foolishe but also enraged, and sclaues to Satan, manifestlie fighting

against God and his apointed ordre. The more that I consider the

subuersion of Goddes ordre, which he hath placed generallie in all

liuinge thinges, the more I do wondre at the blindnes of man, who doth

not consider him self in this case so degenerate, that the brute

beastes are to be preferred vnto him in this behalfe[78]. For nature

hath in all beastes printed a certein marke of dominion in the male,

and a certeine subiection in the female, whiclie they kepe inuiolate.

For no man euer sawe the lion make obedience, and stoupe before the

lionesse, nether yet can it be proued, that the hinde taketh the

conducting of the heard amongest the hartes. And yet (alas) man, who by

the mouth of God hath dominion apointed to him ouer woman, doth not

onlie to his own shame, stoupe vnder the obedience of women, but also

in despit of God and of his apointed ordre, reioyseth, and mainteineth

that monstruouse authoritie, as a thing lauful and iust, The insolent

ioy[79], the bonefiers, and banketing which were in london and els

where in England, when that cursed Iesabell was proclaimed qwene, did

witnesse to my hart, that men were becomen more then enraged. For els

howe coulde they so haue reioysed at their owne confusion and certein

destruction? For what man was there of so base iudgement (supposing

that he had any light of God) who did not see the erecting of that

monstre, to be the ouerthrowe of true religion, and the assured

destruction of England, and of the auncient liberties therof? And yet

neuer the lesse, all men so triumphed, as if God had deliuered them

frome all calamitie.

[65]: De ciuit. Dei, lib. 19 cap. 13.

[66]: what soener done withowt the appointment of Goddes will is done

withowt ordre.

[67]: Two mirrors, in which we may beholde the ordre of nature.

[68]: Common welthes under the rule of women, lacke a laufull heade

[69]: Idol.

[70]: Psal. 115.

[71]: The empire of a woman is an idol.

[72]: I. COY. II

[73]: NOTE.

[74]: I. COY. II.

[75]: Marke the similitude of Chrysostome.

[76]: NOTE.

[77]: Howe women be couered in England and Scotland.

[78]: Brute beastes to be preferred.

[79]: Insoluent ioy bringeth sodein sorowe.

But iust and rightuouse, terrible and fearfull are thy iudgements, o

Lorde! For as some times thou diddest so punishe men for

vnthankfulnes[80], that man ashamed not to commit villanie withe man;

and that because, that knowinge the to be God, they glorified the not

as God, euen so haste thou moste iustlie nowe punished the proude

rebellion and horrible ingratitude of the realmes of England and

Scotland. For when thou diddest offre thy selfe moste mercifullie to

them both, offering the meanes by the whiche they might haue bene

ioyned to gether for euer in godly Concorde: then was the one proude

and cruel, and the other vnconstant, and fikle of promise. But yet

(alas) did miserable England further rebell against the. For albeit

thou diddest not cease to heape benefit vpon benefit, during the reigne

of an innocent and tendre king, yet no man did acknowledge thy potent

hand and meruelouse working. The stoute courage of capitaines, the

witte and policie of counselors, the learning of bishoppes[81], did

robbe the of thy glorie and honor. For what then was heard, as

concerning religion, but the kinges procedinges, the kinges procedinges

must be obeyed? It is enacted by parliament: therefore it is treason to

speake in the contrarie. But this was not the end of this miserable

tragedie. For thou diddest yet precede to offre thy fauors, sending thy

prophetes and messagers, to call for reformation of life in all

estates[82]: For euen frome the highest to the lowest, all were

declined frome the (yea euen those that shuld haue bene the lanterns to

others) some I am assured did qwake and tremble, and frome the botome

of their hartes thirsted amendment, and for the same purpose did

earnestly call for discipline. But then brust forth the venome which

before lurked; then might they not conteine their despiteful voices,

but with open mouthes did crie: we will not haue suche a one to reigne

ouer vs. Then, I say, was euerie man so stoute, that he wolde not be

broght in bondage[83]: no not to the, O Lord, but with disdein did the

multitude cast frome them the amiable yoke of Christ Iesus. No man

wolde suffre his sinne to be rebuked, no man wolde haue his life called

to triall. And thus did they refuse the, O Lorde, and thy sonne Christ

Iesus to be their pastor, protector and prince. And therfore hast thou

geuen them ouer in to a reprobat minde. Thou hast taken from them the

spirit of boldnes, of wisdome and of rightuous iudgement. They see

their owne destruction, and yet they haue no grace to auoide it. Yea

they are becomen so blinde, that knowing the pit, they headlong cast

them selues into the same[84]; as the nobilitie of England, do this

day, fighting in the defense of their mortall ennemie the Spaniard.

Finallie they are so destitute of vnderstanding and iudgement, that

althogh they knowe that there is a libertie and fredome, the whiche

their predecessors haue inioyed; yet are they compelled to bowe their

neckes vnder the yoke of Satan, and of his proude ministres, pestilent

papistes and proude spaniardes. And yet can they not consider that

where a woman reigneth and papistes beare authoritie, that there must

nedes Satan be president of the counsel. Thus hast thou, O Lorde, in

thy hote displeasure reuenged the contempt of thy graces offred. But, O

Lord, if thou shalt reteine wrath to the end, what Aeshe is able to

susteine? We haue sinned[85], O Lord, and are not worthy to be releued.

But worthy art thou, O Lord, to be a true God, and worthy is thy sonne

Christ Iesus, to haue his Euangil and glorie aduanced: whiche both are

troden vnder foot in this cruell murther and persecution, whiche the

builders of Babylon commit in their furie, haue raised against thy

children, for the establishing of their kingdome. Let the sobbes

therfore of thy prisoners, O Lord, passe vp to thine eares, consider

their affliction: and let the eyes of thy mercie looke downe vpon the

blood of such as die for testimonie of thy eternal veritie: and let not

thine ennemies mocke thy iudgement for euer. To the, O Lorde, I turne

my wretched and wicked hart: to the alone, I direct my complaint and

grones: for in that Ile to thy saintes there is left no comfort. Albeit

I haue thus (talkinge with my God in the anguishe of my harte) some

what digressed: yet haue I not vtterlie forgotten my former

proposition, to witt, that it is a thing repugnant to the ordre of

nature, that any woman be exalted to rule ouer men. For God hath denied

vnto her the office of a heade. And in the intreating of this parte, I

remembre that I haue made the nobilitie both of England and Scotland

inferior to brute beastes, for that they do to women, which no male

amongest the common sorte of beastes can be proued to do their females:

that is, they reuerence them, and qwake at their presence, they obey

their commandementes, and that against God. Wherfore I iudge them not

onelie subiectes to women, but sclaues of Satan, and seruantes of

iniquitie. If any man thinke these my wordes sharpe or vehement, let

him consider that the offense is more haynous, than can be expressed by

wordes. For where all thinges, be expressedly concluded against the

glorie and honor of God, and where the blood of the saintes of God is

commanded to be shed, whome shall we iudge, God or the deuil, to be

president of that counsel?[86] Plain it is, that God ruleth not by his

loue, mercie, nor grace in the assembly of the vngocllie. Then it

resteth, that the deuii, the prince of this worlde, doth reigne ouer

suche tyrannes. whose seruantes, I pray you, shal then be iudged, such

as obey, and execute, their tyrannie? God for his great mercies sake,

illuminate the eyes of men, that they may perceiue in to what miserable

bondage they be broght, by the monstriferous empire of women.

[80]: Rom. I.

[81]: what robbed God OF HIS HONOR in England in the time of the

Gospell.

[82]: Goddes benefites shewed to England.

[83]: Discipline refused in England.

[84]: The nobilitie and the hole realme of England, caste themselues

willingly in to the pit.

[85]: Confession.

[86]: NOTE

The seconde glasse, whiche God hath set before the eyes of man[87],

wherein he may beholde the ordre, whiche pleaseth his wisdome,

concerning authoritie and dominion, is that common welth, to the whiche

it pleaseth his maiestie to apoint, and geue lawes, statutes, rites and

ceremonies not onelie concerninge religion, but also touching their

policie and regiment of the same. And against that ordre it doth

manifestly repugne, that any woman shall occupie the throne of God,

that is, the royall seate, whiche he by his worde hath apointed to man.

As in geuing the lawe to Israel, concerning the election of a king, is

euident. For thus it is writen[88]: If thou shalt say, I will apoint a

king aboue me, as the rest of the nations, whiche are aboute me: Thou

shalt make the a kinge, whome the Lorde thy God shall chose, one frome

amongest the middest of thy bretheren, thou shalt apointe kinge aboue

the. Thou maist not make a strangier that is not thy brother. Here

expressedly is a man apointed to be chosen king, and a man natiue

amongest them selues, by whiche precept is all woman and all strangier

secluded. What may be obiected for the parte or election of a

strangier, shalbe, God willinge, answered in the blast of the second

trumpet. For this present, I say, that the erecting of a woman to that

honor, is not onely to inuert the ordre, which God hath established:

but also it is to defile, pollute and prophane (so farre as in man

lieth) the throne and seat of God, whiche he hath sanctified and

apointed for man onely[89], in the course of this wretched life, to

occupie and possesse as his ministre and lieutenant: secluding from the

same all woman, as before is expressed. If anythinke the fore writen

lawe did bindethe Iewes onelie[90], let the same man consider, that the

election of a kinge, and apointing of iudges, did nether apperteine to

the ceremoniall lawe, nether yet was it mere iudiciall[91]: but that it

did flowe frome the morall lawe, as an ordinance, hauing respect to the

conseruation of both the tables. For the office of the magistrate oght

to haue the first and chief respect to the glorie of God, commanded and

conteined in the former table, as is euident by that, whiche was

inioyned to Iosue by God, what time he was accepted and admitted ruler

and gouerner ouer his people, in these wordes[92]: Thou shalt diuide

the inheritance to this people, the whiche I haue sworne to their

fathers, to geue vnto them: so that thou be valiant and strong, that

thou maist kepe and do, according to that hole lawe, whiche my seruant

Moses hath commanded the. Thou shalt not decline frome it, nether to

the right hande, nether to the left hand, that thou maist do prudentlie

in all thinges, that thou takest in hand, let not the boke of this lawe

departe from thy mouth, but meditate in it, day and night: that thou

maist kepe and do, according to euery thing, that is writen in it. For

then shall thy wayes prosper, and then shalt thou do prudently &c. And

the same precept geueth God by the mouth of Moses[93], to kinges, after

they be elected, in these wordes[94]: when he shal sit in the throne or

seate of his kingdome, he shall write to him self a copie of this lawe

in a boke, and that shalbe with him, that he may reade in it all the

dayes of his life, that he may learne to feare the Lorde his God, and

to kepe all the wordes of this lawe, and all these statutes, that he

may do them &c. Of these two places it is euident, that principallie it

apperteineth to the king or to the chief magistrate, to knowe the will

of God, to be instructed in his lawe and statutes, and to promote his

glorie with his hole hart and studie, which be the chief pointes of the

first table. No man denieth, but that the sworde is committed to the

magistrate, to the end that he shulde punishe vice, and mainteine

vertue. To punishe vice I say, not onelie that, whiche troubleth the

tranquillitie and quiet estat of the common welth by adulterie, theft

or murther committed[95], but also suche vices as openly impugne the

glorie of God: as idolatrie, blasphemie, and manifest heresie, taught

and obstinatly mainteined: as the histories and notable actes of

Ezechias, Iosaphat, and Iosias do plainlie teache vs. Whose study and

care was not onlie to glorifie God in their own life and conuersation,

but also they vnfeinedlie did trauel to bring subiectes to the true

worshipping and honoring of God. And did destroye all monumentes of

idolatrie, did punishe to deathe the teachers of it, and remoued frome

office and honors suche, as were mainteiners of those abominations.

Wherbie I suppose that it be euident, that the office of the king or

supreme magistrate, hath respect to the lawe morall, and to the

conseruation of both the tables.

[87]: NOTE.

[88]: Deut. 17.

[89]: God hath apointed man his ministre and lieutenant.

[90]: Answer to an objection.

[91]: The election of a king floweth frome the moral lawe.

[92]: Iosue I.

[93]: Rulers should take hede to this.

[94]: Deut. 17

[95]: what vices magistrates oght to punishe.

Nowe if the lawe morall, be the constant and vnchangeable will of God,

to the which the gentil is no lesse bounde, then was the Iewe[96]; and

if God will that amongest the gentiles, the ministres and executors of

his lawe be nowe apointed, as somtimes they were apointed amongest the

Iewes: further if the execution of iustice be no lesse requisite in the

policie of the gentiles, then euer it was amongest the Iewes: what man

can be foolishe to suppose or beleue, that God will nowe admit those

persons, to sit in iudgement or to reigne ouer men in the common welth

of the gentiles, whom he by his expressed word and ordinance, did

before debarre and seclude from the same? And that women were secluded

from the royall seate, the which oght to be the sanctuarie to all poore

afflicted, and therfore is iustlie called the seat of god (besides the

place before recited of the election of a king, and besides the places

of the newe testament, whiche be moste euident) the ordre and election

which was kept in Iuda and Israel, doth manifestlie declare. For when

the males of the kinglie stocke failed[97], as oft as it chaunced in

Israel and sometimes in Iuda, it neuer entered in to the hartes of the

people to chose and promote to honors any of the kinges doughters, (had

he neuer so many) but knowing Goddes vengeance to be poured furth vpon

the father by the away taking of his sonnes, they had no further

respect to his stocke, but elected suche one man or other, as they

iudged most apt for that honor and authoritie. Of whiche premisses, I

conclude (as before) that to promote a woman heade ouer men, is

repugnant to nature, and a thinge moste contrarious to that ordre,

whiche God hath approued in that common welth, whiche he did institute

and rule by his worde. But nowe to the last point, to wit, that the

empire of a woman is a thing repugnant to iustice, and the destruction

of euerie common welth, where it is receiued. In probation whereof,

because the mater is more then euident, I will vse fewe wordes. First,

I say, if iustice be a constant and perpetuall will to geue to euerie

person, their own right (as the moste learned in all ages haue defined

it to be) then to geue, or to will to geue to any person, that whiche

is not their right, must repugne to iustice. But to reigne aboue man,

can neuer be the right to woman[98]: because it is a thinge denied vnto

her by God, as is before declared. Therfore to promote her to that

estat or dignitie, can be no thing els but repugnancie to iustice. If I

shulde speake no more, this were sufficient. For except that ether they

can improue the definition of iustice, or els that they can intreate

God to reuoke and call backe his sentence pronounced against woman,

they shalbe compelled to admit my conclusion. If any finde faute with

iustice, as it is defined, he may well accuse others, but me he shall

not hurt. For I haue the shield, the weapon, and the warrant of him,

who assuredlie will defend this quarel, and he commandeth me to crie:

[96]: NOTE. The gentil no lesse bounde to the lawe moral then the Jewe.

[97]: NOTE.

[98]: The first argument that the authoritie of women repungeth to

iustice.

What soeuer repugneth to the will of god expressed in his most sacred

worde, repugneth to iustice[99]: but that women haue authoritie ouer

men repugneth to the will of God expressed in his worde: and therfore

mine author commandeth me to conclude without feare, that all suche

authoritie repugneth to iustice. The first parte of the argument I

trust dare nether Iewe nor gentile denie: for it is a principle not

onelie vniuersallie confessed, but also so depelie printed in the hart

of man, be his nature neuer so corrupted, that whether he will or no,

he is compelled at one time or other, to acknowledge and confesse[100],

that justice is violated, when thinges are done against the will of

God, expressed by his worde. And to this confession are no lesse the

reprobate coacted and constrained, then be the chosen children of god,

albeit to a diuers end. The elect with displeasure of their facte,

confesse their offense, hauing accesse to grace and mercie, as did

Adam, Dauid, Peter, and all other penitent offenders. But the

reprobat[101], not withstanding they are compelled to acknowledge the

will of God to be iust the which they haue offended, yet are they neuer

inwardlie displeased, with their iniquitie, but rage, complain and

storme against God, whose vengeance they can not escape[102]: as did

Cain, Iudas, Herode, Iulian called apostata, Yea Iesabel; and Athalia.

For Cain no doubte was conuict in conscience, that he had done against

iustice in murthering of his brother. Iudas did openlie, before the

high priest confesse that he had sinned, in betraying innocent blood.

Herode being stricken by the angel, did mocke those his flaterers,

saying vnto them: beholde your God (meaning of him selfe) can not nowe

preserue him self frome corruption and wormes. Iulianus was compelled

in the end to crie, O galilean (so alwayes in contempt did he name our

sauiour Iesus Christ) thou hast nowe ouercomen. And who doubteth but

Iesabel, and Athalia, before their miserable end, were conuicted in

their cankered consciences, to acknowledge that the murther, which they

had committed, and the empire whiche the one had six yeares usurped,

were repugnant to iustice: Euen so shall they I doubt not, whiche this

daye do possesse and mainteine that monstriferous authoritie of

women[103], shortlie be compelled to acknowledge, that their studies

and deuises, haue bene bent against God: and that all such as women

haue usurped, repugneth to iustice, because, as I haue saide, it

repugneth to the will of God expressed in his sacred worde. And if any

man doubte herof, let him marke wel the wordes of the apostle,

saying[104]: I permit not a woman to teache, nether yet to vsurpe

authoritie aboue man. No man I trust will denie these wordes of the

apostle, to be the wil of God expressed in his worde: and he saith

openlie, I permit not &c. Which is asmuch as, I will not, that a woman

haue authority, charge or power ouer man, for so much importeth the

greke word [Greeek: anthentnin] in that place. Nowe let man and angell

conspire against God, let them pronounce their lawes, and say, we will

suffre women to beare authoritie, who then can depose them? yet shall

this one worde of the eternal God spoken by the mouth of a weake man,

thruste them euerie one in to hell. Iesabel may for a time slepe

quietlie in the bed of her fornication and hoordome, she may teache and

deceiue for a season[105]: but nether shall she preserue her selfe,

nether yet her adulterous children frome greate affliction, and frome

the sworde of Goddes vengeance, whiche shall shortlie apprehend suche

workes of iniquitie. The admonition I differe to the end.

[99]: The second argument.

[100]: Nature doth confesse that repugnancie to Goddes will is

iniustice.

[101]: the reprobat confesse Goddes will iust.

[102]: Genes. 4. Mat. 27.

[103]: womans authoritie bringeth forth monstres.

[104]: Tim. 2.

[105]: Apoca. 2.

Here might I bring in the oppression and iniustice, which is committed

against realmes and nations, whiche some times liued free, and now are

broght in bondage of forein nations, by the reason of this

monstriferous authoritie and empire of women. But that I delay till

better oportunitie. And now I think it expedient to answer such

obiections, as carnal and worldlie men, yea men ignorant of God, vse to

make for maintenance of this tyrannic (authoritie it is not worthie to

be called) and most vniuste empire of woman.

First they do obiect the examples of Debora[106], and of Hulda the

prophetesse, of whom the one iudged Israel, and the other, by all

apparance, did teache and exhorte.

[106]: Iudic.4 Parn.3. The defenses of the aduersaries

Secondarily they do obiect the lawe[107] made by Moses for the

doughters of zalphead. Thirdlie the consent of the estates of such

realmes as haue approued the empire and regiment of women. And last the

longcustome, which hath receiued the regiment of women. Their valiant

actes and prospesitie, together with some papistical lawes, which haue

confirmed the same.

[107]: Num. 27

To the first, I answer, that particular examples do establishe no

common lawe[108]. The causes were knowen to God alon, why he toke the

spirite of wisdome and force frome all men of those ages, and did so

mightely assist women against nature, and against his ordinarie course:

that the one he made a deliuerer to his afflicted people Israel: and to

the other he gaue not onlie perseuerance in the true religion, when the

moste parte of men had declined from the same, but also to her he gaue

the spirit of prophecie, to assure king Iosias of the thinges which

were to come. With these women, I say, did God worke potentlie, and

miraculouslie, yea to them he gaue moste singular grace and priuiledge.

But who hath commanded, that a publike, yea a tyrannicall and moste

wicked lawe be established vpon these examples? The men that obiect the

same, are not altogether ignorant, that examples haue no strength, when

the question is of lawe[109]. As if I shuld aske, what mariage is

laufull? and it shulde be answered that laufull it is to man, not

onelie to haue manie wiues at ones, but also it is laufull to marie two

sisters, and to enioye them both liuing at ones, because that Dauid,

Iacob, and Salomon, seruantes of God did the same. I trust that no man

wold iustifie the vanitie of this reason. Or if the question were

demanded, if a Christian, with good conscience may defraude, steale or

deceiue: and answer were made that so he might by the example of the

Israelites, who at Goddes commandement, deceiued the Egyptians, and

spoiled them of their garmentes, golde and syluer. I thinke likewise

this reason shuld be mocked. And what greater force, I pray you, hath

the former argument? Debora did rule in Israel, and Hulda spoke

prophecie in Iuda: Ergo it is laufull for women to reigne aboue realmes

and nations, or to teache in the presence of men[110]. The consequent

is vain and of none effect. For of examples, as is before declared, we

may establishe no lawe, but we are alwayes bounde to the lawe writen,

and to the commandement expressed in the same. And the lawe writen and

pronounced by God, forbiddeth no lesse that any woman reigne ouer man,

then it forbiddeth man to take pluralitie of wiues, to mary two sisters

liuing at ons, to steale, to robbe, to murther or to lie. If any of

these hath bene transgressed, and yet God hath not imputed the same: it

maketh not the like fact or dede lawfull vnto vs. For God being free,

may for suche causes as be approued by his inscrutable wisdome,

dispense with the rigor of his lawe, and may vse his creatures at his

pleasure. But the same power is not permitted to man, whom he hath made

subiect to his lawe, and not to the examples of fathers. And this I

thinke sufficient to the reasonable and moderate spirites. But to

represse the raging of womans madnes, I will descend somwhat deeper in

to the mater, and not feare to affirme: that as we find a contrarie

spirit in all these moste wicked women, that this day be exalted in to

this tyrannouse authoritie, to the spirite that was in those godly

matrons: so I feare not, I say, to affirme, that their condition is

vnlike, and that their end shalbe diuers. In those matrones we finde

that the spirit of mercie, truthe, iustice and of humilitie did

reigne[111]. Vnder them we finde that God did shewe mercie to his

people, deliuering them frome the tyrannie of strangiers, and from the

venom of idolatrie by the handes and counsel of those women: but in

these of our ages, we finde crueltie, falshed, pride, couetousnes,

deceit, and oppression. In them we also finde the spirit of Iesabel,

and Athalia, vnder them we finde the simple people oppressed, the true

religion extinguished, and the blood of Christes membres most cruellie

shed. And finallie by their practises and deceit, we finde auncient

realmes and nations geuen and betrayed in to the handes of strangiers,

the titles and liberties of them taken frome the iuste possessors.

Which one thinge is an euident testimonie, howe vnlike our mischeuous

Maryes be vnto Debora, vnder whome were strangiers chased owt of

Israel, God so raising her vp to be a mother and deliuerer to his

oppressed people. But (alas) he hath raised vp these Iesabelles to be

the vttermoste of his plagues[112], the whiche mans vnthankfulnes hath

long deserued. But his secret and most iust iudgement, shal nether

excuse them, neither their mainteiners, because their counsels be

diuers. But to prosecute my purpose, let such as list to defend these

monstres in their tyrannie, prbue first, that their souereine

maistresses be like to Debora in godlines and pitie: and secondarilie,

that the same successe doth folowe their tyrannie, which did folowe the

extraorelinarie regiment of that godlie matrone. Which things althogh

they were able to do[113] (as they neuer shalbe, let them blowe til

they brust) yet shall her example profet them nothing at all. For they

are neuer able to proue that ether Debora, or any other godlie

woman[114] (hauing the commendation of the holie ghoste within the

scriptures) hath vsurped authoritie aboue any realme or nation, by

reason of their birth and blood. Nether yet did they claime it by right

or inheritance: but God by his singular priuiledge, fauor, and grace,

exempted Debora from the common malediction geuen to women in that

behalf: and against nature he made her prudent in counsel, strong in

courage, happie in regiment, and a blessed mother and deliuerer to his

people. The whiche he did partlie to aduance and notifie the power of

his maiestie as well to his ennemies, as to his owne people[115]: in

that that he declared himself able to geue saluation and deliuerance,

by meanes of the moste weake vesselles: and partlie he did it to

confound and ashameall man of that age, because they had for the moste

part declined frome his true obedience. And therfore was the spirit of

courage, regiment, and boldnes taken from them for a time to their

confusion and further humiliation. But what maketh this for Mary and

her matche Phillippe? One thing I wold aske of suche as depend vpon the

example of Debora, whether she was widowe or wife, when she iudged

Israel, and when that God gaue that notable victorie to his people

vnder her? If they answer she was widowe, I wold lay against them the

testimonie of the holie ghost, witnessinge that she was wife to

Lapidoth[116]. And if they will shift, and alledge, that so she might

be called, notwithstanding that her husband was dead, I vrge them

further, that they are not able to, proue it to be any common phrase

and maner of speache in the scriptures, that a woman shall be called

the wife of a dead man, except that there be some note added, wherbie

it may be knowen that her husband is departed, as is witnessed of

Anna[117]. But in this place of the iudges, there is no note added,

that her husband shuld be dead, but rather the expressed

contrarie[118]. For the text saith: In that time a woman named Debora a

prophetesse, wife to Lapidoth iudged Israel, The holie ghost plainlie

speaketh, that what time she iudged Israel, she was wife to Lapidoth.

If she was wife, and if she ruled all alone in Israel[119], then I aske

why did she not preferre her husband to that honor to be capitain, and

to be leader to the host of the Lord. If any thinke that it was her

husbande, the text proueth the contrarie. For it affirmeth that Barak,

of the tribe of Nephtalie was apointed to that office. If Barak had

bene her husband: to what purpose shuld the holie ghost so diligentlie

haue noted the tribe, and an other name then was before expressed? Yea

to what purpose shuld it be noted, that she send and called him?

whereof I doubt not, but that euerie reasonable man doth consider that

this Barak was not her husband, and therof likwise it is euident, that

her iudgement or gouernement in Israel was no such vsurped power, as

our quenes vniustlie possesse this day, but that it was the spirit of

prophecie, which rested vpon her, what time the multitude of the people

wroght wickedlie in the eyes of the Lord: by the whiche spirit, she did

rebuke the idolatrie and iniquitie of the people, exhort them to

repentance, and in the end, did bring them this comfort, that God shuld

deliuer them from the bondage and thraldom of their ennemies. And this

she might do[120], not withstanding that an other did occupie the place

of the supreme magistral, (if any was in those dayes in Israel) for, so

I finde did Hulda the wife of Sallum in the dayes of Iosias king of

Iuda[121] speake prophecie and comfort the king: and yet he resigned to

her nether the sceptre; nor the sword. That this our interpretacion,

how that Debora did iudge in Israel is the true meaning of the holie

ghost, the pondering and weying of the historic shall manifestlie

proue. When she sendeth for Barak, I pray you, in whose name geueth she

him his charge?[122] Doth she speake to him as kinges and princes vse

to speake to their subiectes in suche cases? No, but she speaketh, as

she that had a speciall reuelation frome God, whiche nether was knovren

to Barak nor to the people, saying: hath not the Lord God of Israel

commanded the? This is her preface, by the whiche she wold stirre vp

the dull senses of Barak, and of the people, willing to persuade vnto

them, that the time was comen, when God wold shewe him selfe their

protector and deliuerer, in which preface she vsurpeth to her selfe,

nether power nor authoritie. For she saith not, I being thy princes,

thy maistresse, thy souereine ladie and quene, commatide the vpon thine

allegeance, and vnder pain of treason to go, and gather an armie. No,

she spoileth her self of all power to commande, attributing that

authoritie to God, of whom she had her reuelation and certitude to

apoint Barak capitain, which after appeareth more plainlie. For when

she had declared to him the hole counsel of God, apointing vnto him

aswell the nombre of his souldiors, as the tribes, owt of which they

shuld be gathered: and when she had apointed the place of the batel,

(whiche she coulde not haue done, but by especiall reuelation of God)

and had assured him of victorie in the name of God, and yet that he

fainted and openlie refused, to entre in to that iourney except that

the prophetesse wold accompanie him, she did vse against him no

external power, she did not threaten him with rebellion and death, but

for assurance of his faint hart and weake conscience, being content to

go with him, she pronounceth, that the glorie shulde not be his in that

iourney, but that the Lord shuld sell Sisera in to the hand of a woman.

Such as haue more pleasure in light then in darknes, may clearlie

perceiue, that Debora did vsurpe no such power nor authoritie, as our

quenes do this day claime. But that she was indued with the spirit of

wisdome, of knowledge, and of the true feare of God: and by the same

she iudged the factes of the rest of the people. She rebuked their

defection and idolatry, yea and also did redresse to her power, the

iniuries, that were done by man to man. But all this, I say, she did by

the spirituall sworde, that is, by the worde of God, and not by any

temporall regiment or authoritie, whiche she did vsurpe ouer Israel. In

which, I suppose, at that time there, was no laufull magistrate, by the

reason of their greate affliction. For so witnesseth the historic,

saying: And Ehud being dead, the Lorde sold Israel in to the hand of

Iabin king of Canaan. And he by Sisera his capitain afflicted Israel

greatlie the space of twentie yeares. And Debora her self, in her song

of thankes geuing, confesseth that before she did arise mother in

Israel, and in the dayes of Iael, there was nothing but confusion and

trouble. If any sticke to the terme, alledging that the holie ghost

saith, that she iudged Israel[123]: let them vnderstand, that nether

doth the Ebrue word, nether yet the Latin, alwayes signifie ciuile

iudgement, or the execution of the temporall sword, but most commonlie

is taken in the sense, which we haue before expressed. For of Christ it

is said: he shal iudge many nations. And that he shall pronounce

iudgement to the gentiles.[124] And yet it is euident, that he was no

minister of the temporal sword. God commandeth Ierusalem and Iuda to

iudge betwixt him and his vineyarde, and yet he apointed not them all

to be ciuil magistrates. To Ezechiel it is said[125]: shalt thou not

iudge them sonne of man? and after: thou sonne of man, shalt thou not

iudge? shalt thou not iudge, I say, the citie of blood? and also:

behold, I shall iudge betwixt beast and beast. And such places in great

nombre, are to be founde thrughout the hole scriptures, and yet I

trust, no man wilbe so foolish, as to thinke that any of the Prophetes

were apointed by God to be politike iudges, or to punishe the sinnes of

man, by corporal punishment. No the maner of their iudgement is

expressed in these wordes[126]: Declare to them all their abominations,

and thou shalt say to them: Thus saith the Lorde God: a citie shedding

blood in the middest of her, that her time may approche and which hath

made idoles against her selfe, that she might be polluted. Thou hast

transgressed in the blood which thou hast shed, and thou are polluted

in the idoles, which thou hast made. Thus, I say, do the prophetes of

God iudge, pronouncing the sentence of God against malefactors. And so

I doubt not but Debora iudged, what time Israel had declined from God:

rebuking their defection, and exhorting them to repentance, without

vsurpation of any ciuill authoritie. And if the people gaue vnto her

for a time any reuerence or honour, as her godlines and happie counsel

did well deserue, yet was it no such empire, as our monstres

claime[127]. For which of her sonnes or nerest kinsmen left she ruler

and iudge in Israel after her. The holie ghost expresseth no such

thing. Wherof it is euident, that by her example God offreth no

occasion to establish any regiment of women aboue men, realmes, and

nations.

[108]: Answer to the first obiection.

[109]: Examples against lawe haue no strength when the question is of

lawe.

[110]: NOTE.

[111]: Antithesis betwixt the former matrones, and our Iesabelles.

[112]: NOTE.

[113]: NOTE.

[114]: No godlie woman did euer claime authoritie ouer man by reason of

her birth and blood.

[115]: Why God sometimes worketh by extraordinarie meanes.

[116]: Iudic. 4.

[117]: Luc. 2

[118]: Iudic. 4

[119]: NOTE.

[120]: NOTE.

[121]: 2. Reg. 22.

[122]: Debora commanded not as princes vse to commande.

[123]: To iudge is not alway understand of the ciuil regiment.

[124]: Isaie 2. Isaie 42. Mich. 4. Isaie. 5.

[125]: Ezech. 20. Ezech. 22. Ezech. 34

[126]: Ezech. 23

[127]: NOTE.

But now to the second obiection[128]. In whiche women require (as to

them appeareth) nothing but equitie and iustice. Whilest they and their

patrones for them, require dominion and empire aboue men. For this is

their question: Is it not lauful, that women haue their right and

inheritance, like as the doughters of Zalphead were commanded by the

mouth of Moses to haue their portion of grounde in their tribe?

[128]: An answer to the second obiection.

I answer, it is not onlie laufull that women possesse their

inheritance, but I affirme also that iustice and equitie require, that

so they do. But therwith I adde that whiche gladlie they list not

vnderstand[129]: that to beare rule or authoritie ouer man, can neuer

be right nor inheritance to woman. For that can neuer be iust

inheritance to any person, whiche God by his word hath plainlie denied

vnto them: but to all women hath God denied authoritie aboue man, as

moste manifestlie is before declared: Therfore to her it can neuer be

inheritance. And thus must the aduocates of our ladies prouide some

better example and strongar argument. For the lawe made in fauor of the

doughters of Zalphead, will serue them nothing. And assuredlie greate

wonder it is, that in so greate light of Goddes truthe, men list to

grope and wander in darknes. For let them speak of conscience[130]: if

the petition of any of these fore named women was to reigne ouer any

one tribe, yea or yet ouer any one man within Israel. Plain it is, they

did not, but onelie required, that they might haue a portion of ground

amonge the men of their tribe, lest, that the name of their father

shuld be abolished. And this was graunted vnto them without respect had

to any ciuil regiment. And what maketh this, I pray you, for the

establishing of this monstruous empire of women? The question is not:

if women may not succede to possession, substance patrimonie or

inheritance, such as fathers may leaue to their children, for that I

willinglie grant[131]: But the question is: if women may succede to

their fathers in offices, and chieflie to that office, the executor

wherof doth occupie the place and throne of God. And that I absolutelie

denie: and feare not to say, that to place a woman in authoritie aboue

a realme, is to pollute and prophane the royall seate, the throne of

iustice, which oght to be the throne of God: and that to mainteine them

in the same, is nothing els, but continuallie to rebell against God.

One thing there is yet to be noted and obserued in the lawe[132] made

concerning the inheritance of the doughters of Zalphead, to wit, that

it was forbidden vnto them to marie without their owne tribe, lest that

such portion as fell to their lotte, shuld be transferred frome one

tribe to an other, and so shuld the tribe of Manasses be defrauded and

spoiled of their iust inheritance by their occasion. For auoiding of

which it was commanded by Moses, that they should marie in the familie

or housholde of the tribe and kindred of their father. Wonder it is

that the aduocates and patrones of the right of our ladies did not

consider and ponder this lawe[133] before that they counseled the

blinde princes and vnworthie nobles of their countries, to betray the

liberties therof in to the handes of strangiers. England for satisfying

of the inordinat appetites of that cruell monstre Marie (vnworthie by

reason of her bloodie tyrannie, of the name of a woman) betrayed (alas)

to the proude spaniarde: and Scotlande by the rashe madnes of foolish

gouerners, and by the practises of a craftie dame resigned likewise,

vnder title of mariage in to the power of France. Doth such translation

of realmes and nations please the iustice of God, or is the possession

by such means obteined, lauful in his sight? Assured I am that it is

not[134]. No other wise, I say, then is that possession, wherunto

theues, murtherers, tyrannes and oppressors do attein by theft,

murther, tyrannie, violence, deceit, and oppression, whiche God of his

secrete (but yet most iust) iudgement doth often permit for punishment,

as wel of the sufferers, as of the violent oppressors, but doth neuer

approue the same as laufull and godlie. For if he wold not permit that

the inheritance of the children of Israel shuld passe frome one tribe

to an other by the mariage of any doughter, not withstanding[135] that

they were all one people, all spake one tonge, all were descended of

one father, and all did professe one God, and one religion: If yet, I

say, God wold not suffer that the commoditie and vsuall frute, which

might be gathered of the portion of grounde limited and assigned to one

tribe shulde passe to an other: Will he suffer that the liberties,

lawes, commodities and frutes of hole realmes and nations, be geuen in

to the power and distribution of others, by the reason of mariage, and

in the powers of suche, as besides, that they be of a strange tonge, of

strange maners and lawes, they are also ignorant of God, ennemies to

his truth, deniers of Christ Iesus, persecutors of his true membres,

and haters of all vertue? As the odious nation of spaniardes doth

manifestlie declare: who for very despit, which they do beare against

Christe Iesus, whome their forefathers did crucifie (for Iewes they

are[136], as histories do witnesse, and they them selues confesse) do

this day make plaine warre against all true professors of his holie

gospell. And howe blindlie and outragiouslie the frenche king, and his

pestilent prelates do, fight against the veritie of God, the flaming

fiers, which lick vp the innocent blood of Christes membres, do

witnesse, and by his cruel edictes is notified and proclaimed[137]. And

yet to these two cruell tyrannes (to France, and Spain I meane) is the

right and possession of England and Scotland apointed. But iust or

laufull shall that possession neuer be, till God do chaunge the statute

of his former lawe: whiche he will not do for the pleasure of man. For

he hath not created the earth to satisfie the ambition of two or three

tyrannes, but for the vniuersall seed of Adam[138]: and hath apointed

and defined the boundes of their habitation to diuerse nations,

assigning diuers countries as he him selfe confesseth, speaking to

Israel in these wordes[139]: You shal passe by the boundes and limiter,

of your bretheren the sonnes of Esau, who dwell in mount Seir. They

shall feare you. But take diligent hede, that ye shewe not your selues

cruell against them. For I will geue you no part of their land. No not

the bredth of a foote. For mount Seir I haue geuen to Esau to be

possessed. And the same he doth witnesse of the sonnes of Lot[140], to

whom he had geuen Arre to be possessed. And Moses plainlie affirmeth,

that when the almightie did distribute, and diuide possessions to the

gentiles, and when he did disperse, and scatter the sonnes of men, that

then he did apoint the limites and boundes of peoples, for the nomber

of the sonnes of Israel. Wherof it is plain[141], that God hath not

exposed the earth in pray to tyrannes, making all thing laufull, which

by violence and murther they may possesse, but that he hath apointed to

euery seuerall nation, a seuerall possession, willing them to stand

content (as nature did teache an ethnik[142] to affirme) with that

portion, which by lotte and iust meanes they had mioyed. For what

causes God permitteth this his distribution to be troubled, and the

realmes of auncient nations to be possessed of strangiers, I delay at

this time to intreate. Onlie this I haue recited to geue the worlde to

vnderstand, that the reigne, empire, and authoritie of women[143], hath

no grounde within Goddes scriptures. Yea that realmes or prouinces

possessed by their mariage, is nothinge but vniust conquest. For so

litle doth the lawe made for the doughters of Zalphead helpe the cause

of your quenes, that vtterlie it fighteth against them, both damning

their authoritie and fact. But now to the thirde objection.

[129]: what woman wold not gladly heare.

[130]: the daughters of Zalphead desired to reigne ouer no man in

Israel.

[131]: women may succede to inheritance but not to office.

[132]: Num. 36

[133]: Our patrones for women do not marke this caution.

[134]: Realmes gotten by practises are no iuste posession.

[135]: NOTE.

[136]: The spaniardes are Iewes and they bragge that Marie of England

is the roote of Iesse.

[137]: Note the law which he hath proclaimed in France against such as

he termeth Lutherians.

[138]: Act. 17.

[139]: Deuter. 2.

[140]: Deut.32.

[141]: NOTE.

[142]: Cicero offic. lib. I.

[143]: Realmes gotten by mariage, is uniust conquest.

The consent, say they, of realmes and lawes pronounced and admitted in

this behalfe, long consuetude and custorne, together with felicitie of

some women in their empires haue established their authoritie[144]. To

whome, I answer, that nether may the tyrannie of princes, nether the

foolishnes of people, nether wicked lawes made against God, nether yet

the felicitie that in this earthe may herof insue, make that thing

laufull, whiche he by his word hath manifestlie condemned. For if the

approbation of princes and people, lawes made by men, or the consent of

realmes, may establishe any thing against God and his word, then shuld

idolatrie be preferred to the true religion. For mo realmes and

nations, mo lawes and decrees published by Emperours with common

consent of their counsels, haue established the one, then haue approued

the other. And yet I thinke that no man of sounde iudgement, will

therfore iustifie and defend idolatrie. No more oght any man to

mainteine this odious empire of women, althogh that it were approued of

all men by their lawes. For the same God that in plain wordes

forbiddeth idolatrie, doth also forbidde the authoritie of women ouer

man. As the wordes of saint Paule before rehearsed do plainly teach vs.

And therfore whether women be deposed from that vniust authoritie[145]

(haue they neuer vsurped it so long) or if all such honor be denied

vnto them, I feare not to affirme that they are nether defrauded of

right, nor inheritance. For to women can that honor neuer be due nor

laufull (muche lesse inheritance) whiche God hath so manifestlie denied

vnto them.

[144]: Answer to the third obiection.

[145]: women may and oght to be deposed from authoritie.

I am not ignorant that the subtill wittes of carnall men (which can

neuer be broght vnder obedience of Goddes simple preceptes to maintein

this monstruous empire) haue yet two vaine shiftes[146]. First they

alledge, that albeit women may not absolutelie reigne by themselues,

because they may nether sit in iudgement, nether pronounce sentence,

nether execute any publike office: yet may they do all such thinges by

their lieutenantes, deputies and iudges substitute. Secondarilie, say

they, a woman borne to rule ouer anyrealme, may chose her a husband,

and to him she may transfer and geue her authoritie and right. To both

I answer in fewe wordes. First that frome a corrupt and venomed

fountein can spring no holsome water: Secondarilie that no person hath

power to geue the thing, which doth not iustlie appertein to them

selues[147]: But the authoritie of a woman is a corrupted fountein, and

therfore from her can neuer spring any lauful officer. She is not borne

to rule ouer men: and therfore she can apointe none by her gift, nor by

her power (which she hathn ot) to the place of a laufull magistrat. And

therfore who soeuer receiueth of a woman[148], office or authoritie,

are adulterous and bastard officers before God. This may appeare

straunge at the first affirmation, but if we will be as indifferent and

equall in the cause of God, as that we can be in the cause of man, the

reason shall sodeinlie appeare. The case suposed, that a tyranne by

conspiracie vsurped the royall seat and dignitie of a king, and in the

same did so established him selfe, that he apointed officers, and did

what him list for a time, and in this meane time, the natiue king made

streit inhibition to all his subiectes, that none shuld adhere to this

traitor, nether yet receiue any dignitie of him, yet neuer the lesse

they wold honor the same traitor as king, and becomme his officers in

all affaires of the realme. If after, the natiue prince did recouer his

iust honor and possession, shuld he repute or esteme any man of the

traitors apointement for a laufull magistrate? or for his frende and

true subiect? or shuld he not rather with one sentence condemne the

head with the membres? And if so he shuld do, who were able to accuse

him of rigor? much lesse to condemne his sentence of iniustice. And

dare we denie the same power to God in the like case? For that woman

reigneth aboue man, she hath obteined it by treason and conspiracie

committed against God. Howe can it be then, that she being criminall

and giltie of treason against God committed, can apointe any officer

pleasing in his sight? It is a thing impossible[149]. Wherefore let men

that receiue of women authoritie, honor or office, be most assuredly

persuaded, that in so mainteining that vsurped power, they declare them

selues ennemies to God. If any thinke, that because the realme and

estates therof, haue geuen their consentes to a woman, and haue

established her, and her authoritie: that therfore it is laufull and

acceptable before God: let the same men remembre what I haue said

before, to wit, that God can not approue the doing nor consent of any

multitude, concluding any thing against his worde and ordinance, and

therfore they must haue a more assured defense against the wrath of

God, then the approbation and consent of a blinded multitude, or elles

they shall not be able to stand in the presence of the consuming fier:

that is, they must acknowledge that the regiment of a woman is a thing

most odious in the presence of God. They must refuse to be her

officers[[150], because she is a traitoresse and rebell against God.

And finallie they must studie to represse her inordinate pride and

tyrannie to the vttermost of their power. The same is the dutie of the

nobilitie and estates, by whose blindnes a woman is promoted. First in

so farre, as they haue moste haynouslie offended against God, placing

in authoritie suche as God by his worde hath remoued frome the same,

vnfeinedly they oght to call for mercie, and being admonished of their

error and damnable fact, in signe and token of true repentance, with

common consent they oght to retreate that, which vnaduisedlie and by

ignorance they haue pronounced, and oght without further delay to

remoue from authority all such persones, as by vsurpation, violence, or

tyrannie, do possesse the same. For so did Israel and Iuda after they

had reuolted from Dauid, and Iuda alone in the dayes of Athalia[151].

For after that she by murthering her sonnes children, had obteined the

empire ouer the land, and had most vnhappelie reigned in Iuda six

years, Ichoiada the high priest called together the capitaines and

chief rulers of the people[152], and shewing to them the kinges sonne

Ioas[h], did binde them by an othe to depose that wicked woman, and to

promote the king to his royall seat, which they faithfullie did,

killinge at his commandement not onlie that cruell and mischeuous

woman, but also the people did destroie the temple of Baal, break his

altars and images, and kill Mathan Baales high priest before his

altars. The same is the dutie aswell of the estates, as of the people

that hath bene blinded. First they oght to remoue frome honor and

authoritie, that monstre in nature. (so call I a woman cled in the

habit of man, yea a woman against nature reigning aboue man).

Secondarilie if any presume to defende that impietie, they oght not to

feare, first to pronounce, and then after to execute against them the

sentence of deathe. If any man be affraid to violat the oth of

obedience, which they haue made to suche monstres, let them be most

assuredly persuaded, that as the beginning of their othes, preceding

from ignorance was sinne, so is the obstinate purpose to kepe the same,

nothinge but plaine rebellion against God. But of this mater in the

second blast, God willing, we shall speake more at large.

[146]: the fourth obiection.

[147]: women can make no laufull officer.

[148]: Let England and Scotland take hede.

[149]: woman in authoritie is rebel against God.

[150]: what the nobilite ough to do in this behalf.

[151]: 2 Reg. II.

[152]: Marke this fact, for it agreeth with Goddes lawe pronounced.

And nowe to put an end to the first blast, seing that by the ordre of

nature, by the malediction and curse pronounced against woman, by the

mouth of S. Paule the intrepreter of Goddes sentence, by the example of

that common welth, in whiche God by his word planted ordre and policie,

and finallie by the iudgement of the most godlie writers, God hath

deiected woman frome rule, dominion, empire, and authoritie aboue man.

Moreouer, seing that nether the example of Debora, nether the lawe made

for the doughters of Zalphead, nether yet the foolishe consent of an

ignorant multitude, be able to iustifie that whiche God so plainlie

hath condemned: let all men take hede what quarell and cause frome

hence furthe they do defend[153]. If God raise vp any noble harte to

vendicat the libertie of his countrie, and to suppresse the monstruous

empire of women, let all suche as shal presume to defend them in the

same, moste certeinlie knowe, that in so doing, they lift their hand

against God, and that one day they shall finde his power to fight

against their foolishnes. Let not the faithfull, godlie, and valiant

hartes of Christes souldiers be vtterlie discouraged, nether yet let

the tyrannes reioise, albeit for a time they triumphe against such

asstudie to represse their tyrannie, and to remoue them from vniust

authoritie. For the causes alone, why he suffereth the souldiers to

fail in batel, whome neuerthelesse he commandeth to fight as somtimes

did Israel fighting against Beniamin. The cause of the Israelites was

most iust: for it was to punishe that horrible abomination of those

sonnes of Belial[154], abusing the leuites wife, whome the Beniamites

did defend. And they had Goddes precept to assure them of well doing.

For he did not onelie commande them to fight, but also apointed Iuda to

be their leader and capitain, and yet fell they twise in plain batel

against those most wicked adulterers.

[153]: An admonition.

[154]: Iudic. 20.

The secret cause of this, I say, is knowen to God alone. Rut by his

euident scriptures we may assuredly gather[155], that by such means

doth his wisdome somtimes, beat downe the pride of the flesh (for the

Israelites at the firste trusted in their multitude, power and

strength) and somtimes by such ouerthrowes, he will punish the offenses

of his owne children, and bring them, to the vnfeined knowledge of the

same, before he will geue them victorie against the manifest

contemners, whom he hath apointed neuerthelesse to vttermost perdition:

as the end of that batel did witnesse. For althogh with greate murther

the children of Israel did twise fall before the Beniamites, yet after

they had wept before the Lorde, after they had fasted and made

sacrifice in signe of their vnfeined repentance, they so preuailed

against that proude tribe of Beniamin[156], that after 25 thousande

strong men of warre were killed in batel, they destroyed man, woman,

childe and beaste, as well in the fieldes, as in the cities, whiche all

were burned with fier, so that onelie of that hole tribe remained six

hundredth men, who fled to the wildernes, where they remained foure

monethes, and so were saued. The same God, who did execute this greuous

punishment, euen by the handes of those[157], whom he suffred twise to

be ouercomen in batel, doth this day retein his power and justice.

Cursed Iesabel of England, with the pestilent and detestable generation

of papistes, make no litle bragge and boast, that they haue triumphed

not only against Wyet, but also against all such as haue entreprised

any thing against them or their procedinges. But let her and them

consider, that yet they haue not preuailed against god, his throne is

more high, then that the length of their hornes be able to reache. And

let them further consider, that in the beginning of their bloodie

reigne, the haruest of their iniquitie was not comen to full maturitie

and ripenes. No, it was so grene, so secret I meane, so couered, and so

hid with hypocrisie, that some men (euen the seruantes of God) thoght

it not impossible, but that wolues might be changed in to lambes, and

also that the vipere might remoue her natural venom. But God, who doth

reuele in his time apointed the secretes of hartes, and that will haue

his iudgementes iustified euen by the verie wicked, hath now geuen open

testimonie of her and their beastlie crueltie. For man and woman,

learned and vnlearned, nobles and men of baser sorte, aged fathers and

tendre damiselles, and finailie the bones of the dead, aswell women as

men haue tasted of their tyrannie, so that now not onlie the blood of

father Latimer, of the milde man of God the bishop of Cantorburie, of

learned and discrete Ridley, of innocent ladie Iane dudley, and many

godly and worthie preachers, that can not be forgotten, such as fier

hath consumed, and the sworde of tyrannie moste vniustlie hath shed,

doth call for vengeance in the eares of the Lord God of hostes: but

also the sobbes and teares of the poore oppressed, the groninges of the

angeles, the watch men of the Lord, yea and euerie earthlie creature

abused by their tyrannie do continuallie crie and call for the hastie

execution of the same. I feare not to say, that the day of vengeance,

whiche shall apprehend that horrible monstre Iesabal of England, and

suche as maintein her monstruous crueltie, is alredie apointed in the

counsel of the Eternall; and I verelie beleue that it is so nigh, that

she shall not reigne so long in tyrannie, as hitherto she hath done,

when God shall declare him selfe to be her ennemie, when he shall poure

furth contempt vpon her, according to her crueltie, and shal kindle the

hartes of such, as somtimes did fauor her with deadly hatred against

her, that they may execute his iudgementes. And therfore let such as

assist her, take hede what they do. For assuredlie her empire and

reigne is a wall without foundation[158]: I meane the same of the

authoritie of all women. It hath bene vnderpropped this blind time that

is past, with the foolishnes of people; and with the wicked lawes of

ignorant and tyrannous princes. But the fier of Goddes worde is alredie

laide to those rotten proppes (I include the Popes lawe with the rest)

and presentlie they burn, albeit we espie not the flame: when they are

consumed, (as shortlie they will be, for stuble and drie timbre can not

long indure the fier) that rotten wall, the vsurped and vniust empire

of women, shall fall by it self in despit of all man, to the

destruction of so manie, as shall labor to vphold it. And therfore let

all man be aduertised, for the trumpet hath ones blowen.

[155]: Why God permitteth somtimes his owne souldiers to fail in batel.

[156]: Iudic. 20

[157]: NOTE.

[158]: The authoritie of all women, is a wall without foundation.

Praise God ye that feare him.

The following postscript occurs at p. 78 of JOHN KNOX’S _Appellation

&c._, which is dated “From Geneua. The 14 of Iuly, 1558.”