Chapter M: D. LVIII (2)

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.