[Sidenote 61: In ca. 22. Ioh. homil. 87.]
[Sidenote 62: In Ioh. homil. 41.]
[Sidenote 63: Basilius Mag. in aliquot scripturae locos.]
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 G.o.dlines, saith[54]: for this cause was woman put vnder thy power (he speaketh to man in generall) and thou wast p.r.o.nounced 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 const.i.tute 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 G.o.d 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 G.o.d speaking to the woman in this sorte[56]: Because thou left him, of whose nature thou wast partic.i.p.ant, 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 G.o.d, 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 G.o.dlines 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 appet.i.t of any vaine glorie shuld desire preeminence aboue woman. For G.o.d 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 h.e.l.l, 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, G.o.d 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 G.o.d. 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 G.o.ddes creation, by the curse and malediction p.r.o.nounced against woman, by the mouth of saint Paule, who is the interpreter of G.o.ddes sentence, and lawe, and finallie by the mindes of those writers, who in the church of G.o.d, haue bene alwayes holden in greatest reuerence: that it is a thing moste repugnant to nature, to G.o.ddes will and apointed ordinance, (yea that it can not be without contumelie committed against G.o.d) 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.
[Sidenote 64: De ordine lib. I C. 10]
Augustine defineth[64] ordre to be that thing, by the whiche G.o.d hath appointed and ordeined all thinges. Note well reader, that Augustine will admit no ordre, where G.o.ddes apointment is absent and lacketh.
[Sidenote 65: De ciuit. Dei, lib. 19 cap. 13.]
[Sidenote 66: what soener done withowt the appointment of G.o.ddes will is done withowt ordre.]
[Sidenote 67: Two mirrors, in which we may beholde the ordre of nature.]
[Sidenote 68: Common welthes under the rule of women, lacke a laufull heade]
[Sidenote 69: Idol.]
[Sidenote 70: Psal. 115.]
[Sidenote 71: The empire of a woman is an idol.]
[Sidenote 72: I. COY. II]
[Sidenote 73: NOTE.]
[Sidenote 74: I. COY. II.]
[Sidenote 75: Marke the similitude of Chrysostome.]
[Sidenote 76: NOTE.]
[Sidenote 77: Howe women be couered in England and Scotland.]
[Sidenote 78: Brute beastes to be preferred.]
[Sidenote 79: Insoluent ioy bringeth sodein sorowe.]
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 a.s.surance of G.o.ddes 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 G.o.d by his will reueled, and manifest worde, stand plain and euident on my side.
That G.o.d hath subiected womankinde to man by the ordre of his creation, and by the curse that he hath p.r.o.nounced against her is before declared.
Besides these, he hath set before our eyes, two other mirrors[67] and gla.s.ses, 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 G.o.d by his own word hath apointed an ordre. In the natural body of man G.o.d 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 p.r.o.nounce this bodie to be a monstre: but a.s.suredlie 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 G.o.d (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 G.o.d 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 p.r.o.nounced that man is head to woman, euen as Christ is heade to all man[72]. If men in a blinde rage shulde a.s.semble 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 G.o.d 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 G.o.d 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 G.o.d, 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 G.o.dlie 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 G.o.d, and made subiecte to man, placed in the throne of iustice, to sit as G.o.ddes lieutenant? What, I say, in this behalfe, shuld any hart vnfeinedlie fearing, G.o.d haue iudged of suche men? I am a.s.sured that not onlie shulde they haue bene iudged foolishe but also enraged, and sclaues to Satan, manifestlie fighting against G.o.d and his apointed ordre. The more that I consider the subuersion of G.o.ddes 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 G.o.d 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 G.o.d 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 G.o.d) who did not see the erecting of that monstre, to be the ouerthrowe of true religion, and the a.s.sured destruction of England, and of the auncient liberties therof?
And yet neuer the lesse, all men so triumphed, as if G.o.d had deliuered them frome all calamitie.
[Sidenote 80: Rom. I.]
[Sidenote 81: what robbed G.o.d OF HIS HONOR in England in the time of the Gospell.]
[Sidenote 82: G.o.ddes benefites shewed to England.]
[Sidenote 83: Discipline refused in England.]
[Sidenote 84: The n.o.bilitie and the hole realme of England, caste themselues willingly in to the pit.]
[Sidenote 85: Confession.]
[Sidenote 86: NOTE]
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 G.o.d, they glorified the not as G.o.d, euen so haste thou moste iustlie nowe punished the proude rebellion and horrible ingrat.i.tude 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 G.o.dly 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 a.s.sured 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 mult.i.tude 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 n.o.bilitie of England, do this day, fighting in the defense of their mortall ennemie the Spaniard. Finallie they are so dest.i.tute 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 G.o.d, 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, pa.s.se 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 G.o.d 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 G.o.d hath denied vnto her the office of a heade. And in the intreating of this parte, I remembre that I haue made the n.o.bilitie 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 G.o.d.
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 G.o.d, and where the blood of the saintes of G.o.d is commanded to be shed, whome shall we iudge, G.o.d or the deuil, to be president of that counsel?[86] Plain it is, that G.o.d ruleth not by his loue, mercie, nor grace in the a.s.sembly 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? G.o.d 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.
[Sidenote 87: NOTE.]
[Sidenote 88: Deut. 17.]
[Sidenote 89: G.o.d hath apointed man his ministre and lieutenant.]
[Sidenote 90: Answer to an objection.]
[Sidenote 91: The election of a king floweth frome the moral lawe.]
[Sidenote 92: Iosue I.]
[Sidenote 93: Rulers should take hede to this.]
[Sidenote 94: Deut. 17]
[Sidenote 95: what vices magistrates oght to punishe.]
The seconde gla.s.se, whiche G.o.d 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 G.o.d, 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 G.o.d 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, G.o.d 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 G.o.d hath established: but also it is to defile, pollute and prophane (so farre as in man lieth) the throne and seat of G.o.d, 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 G.o.d, commanded and conteined in the former table, as is euident by that, whiche was inioyned to Iosue by G.o.d, 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 G.o.d 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 G.o.d, 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 princ.i.p.allie it apperteineth to the king or to the chief magistrate, to knowe the will of G.o.d, 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 G.o.d: 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 G.o.d in their own life and conuersation, but also they vnfeinedlie did trauel to bring subiectes to the true worshipping and honoring of G.o.d. 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.
[Sidenote 96: NOTE. The gentil no lesse bounde to the lawe moral then the Jewe.]
[Sidenote 97: NOTE.]
[Sidenote 98: The first argument that the authoritie of women repungeth to iustice.]
Nowe if the lawe morall, be the constant and vnchangeable will of G.o.d, to the which the gentil is no lesse bounde, then was the Iewe[96]; and if G.o.d 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 G.o.d 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 G.o.d (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 G.o.ddes 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 G.o.d hath approued in that common welth, whiche he did inst.i.tute 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 G.o.d, 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 G.o.d to reuoke and call backe his sentence p.r.o.nounced 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 a.s.suredlie will defend this quarel, and he commandeth me to crie:
[Sidenote 99: The second argument.]
[Sidenote 100: Nature doth confesse that repugnancie to G.o.ddes will is iniustice.]
[Sidenote 101: the reprobat confesse G.o.ddes will iust.]
[Sidenote 102: Genes. 4. Mat. 27.]
[Sidenote 103: womans authoritie bringeth forth monstres.]
[Sidenote 104: Tim. 2.]
[Sidenote 105: Apoca. 2.]
What soeuer repugneth to the will of G.o.d expressed in his most sacred worde, repugneth to iustice[99]: but that women haue authoritie ouer men repugneth to the will of G.o.d 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 G.o.d, expressed by his worde. And to this confession are no lesse the reprobate coacted and constrained, then be the chosen children of G.o.d, 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 G.o.d to be iust the which they haue offended, yet are they neuer inwardlie displeased, with their iniquitie, but rage, complain and storme against G.o.d, 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 G.o.d (meaning of him selfe) can not nowe preserue him self frome corruption and wormes. Iulia.n.u.s 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 G.o.d: and that all such as women haue usurped, repugneth to iustice, because, as I haue saide, it repugneth to the will of G.o.d 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 G.o.d 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 G.o.d, let them p.r.o.nounce their lawes, and say, we will suffre women to beare authoritie, who then can depose them? yet shall this one worde of the eternal G.o.d spoken by the mouth of a weake man, thruste them euerie one in to h.e.l.l. 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 G.o.ddes vengeance, whiche shall shortlie apprehend suche workes of iniquitie. The admonition I differe to the end.
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 G.o.d, vse to make for maintenance of this tyrannic (authoritie it is not worthie to be called) and most vniuste empire of woman.
[Sidenote 106: Iudic.4 Parn.3. The defenses of the aduersaries]
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.
[Sidenote 107: Num. 27]
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.
[Sidenote 108: Answer to the first obiection.]
[Sidenote 109: Examples against lawe haue no strength when the question is of lawe.]
[Sidenote 110: NOTE.]
[Sidenote 111: Ant.i.thesis betwixt the former matrones, and our Iesabelles.]
[Sidenote 112: NOTE.]
[Sidenote 113: NOTE.]
[Sidenote 114: No G.o.dlie woman did euer claime authoritie ouer man by reason of her birth and blood.]
[Sidenote 115: Why G.o.d sometimes worketh by extraordinarie meanes.]
[Sidenote 116: Iudic. 4.]
[Sidenote 117: Luc. 2]
[Sidenote 118: Iudic. 4]
[Sidenote 119: NOTE.]
[Sidenote 120: NOTE.]
[Sidenote 121: 2. Reg. 22.]