THE FIRST BEAST 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 G.o.d, 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 G.o.ddes ordinance in nature, his plaine will reueled in his worde, and the mindes of such as be moste auncient amongest G.o.dlie writers.

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

And first, where that I affirme the empire of a woman to be a thing repugnant to nature, I meane not onlie that G.o.d by the order of his creation hath spoiled woman of authoritie and dominion, but also that man hath seen, proued and p.r.o.nounced 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.

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

[Sidenote 3: 2 Politicorum Aristotelis.]

[Sidenote 4: Reade Isaie the thirde chaptre.]

[Sidenote 5: Amazones were monstruouse women, that coulde not abide the regiment of men, and therfore killed their husbandes, reade Iustine.]

[Sidenote 6: Arist. 2. Politic.]

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

[Sidenote 8: What women may not be.]

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

[Sidenote 10: Ad Senatus consul, Veleianum.]

[Sidenote 11: Lib. 3. de posulationse t.i.t. 1.]

[Sidenote 12: Calphurnia.]

I except such as G.o.d 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 a.s.suredlie persuaded that if any of those men, which illuminated onelie by the light of nature, did see and p.r.o.nounce 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 a.s.suredlie 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 p.r.o.nounce, 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 s.e.xtenth 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 a.s.semblie. And so gaue occasion that this lawe was established.

[Sidenote 13: De statu homino t.i.tul. 8. Frome women.]

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

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

[Sidenote 16: women be couetous therefore vnmete gouernors.]

[Sidenote 17: Lib. 1. Digest. de le gib. et senatuscon t.i.tul. 3, Politic. 2.]

[Sidenote 18: England and Scotland beware.]

In the first boke of the digestes[13], it is p.r.o.nounced 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 p.r.o.nounce 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].

[Sidenote 19: Great imperfections of women.]

[Sidenote 20: Ronsilda the wife of Gisulphus betrayed to Caca.n.u.s the dukedome of friaul in Italie.]

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

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

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

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

[Sidenote 25: I. Cor. II.]

[Sidenote 26: A good comparison.]

[Sidenote 27: A newe necessity of womans subiection. woman by the sentence of G.o.d, subiect to man. Gene. 3.]

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

[Sidenote 29: Gene. 3.]

[Sidenote 30: Let all women take hede.]

Wold to G.o.d the examples were not so manifest, to the further declaration of the imperfections of women[19], of their naturall weaknes, and inordinat appet.i.tes. 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 l.u.s.t, 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 a.s.sured) 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 G.o.d, and against this parte of nature, I say, that it doth manifestlie repugne that any woman shal reigne or beare dominion ouer man. For G.o.d first by the order of his creation, and after by the curse and malediction p.r.o.nounced against the woman, by the, reason of her rebellion, hath p.r.o.nounced 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 G.o.d 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 G.o.d, their was put vpon her a newe necessitie, and she was made subiect to man by the irreuocable sentence of G.o.d, p.r.o.nounced 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 G.o.d, 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 appet.i.tes and will, to her husband, and to his will. Frome the former parte of this malediction can nether arte, n.o.bilitie, 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 G.o.ddes word. But (alas) ignorance of G.o.d, ambition, and tyrannie haue studied to abolishe and destroy the second parte of G.o.ddes punishment.

For women are lifted vp to be heades ouer realmes, and to rule aboue men at their pleasure and appet.i.tes. 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 G.o.d[28], to the sclauerie of the deuill, and to the torment that is prepared for all suche, as do exalte them selues against G.o.d. Against G.o.d can nothing be more manifest, then that a woman shall be exalted to reigne aboue man. For the contrarie sentence hath he p.r.o.nounced in these wordes[29]: Thy will shall be subiect to thy husband, and he shall beare dominion ouer the. As G.o.d 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 appet.i.tes, 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 appet.i.tes and will. This sentence, I say, did G.o.d p.r.o.nounce 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 G.o.d, and in contempt of his punishment, and maledictjon[30].

[Sidenote 31: Answer to an obiection. ]

[Sidenote 32: 1 Tim. 2. ]

[Sidenote 33: I. Cor. 14.]

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

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

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 G.o.d, and against his sentence p.r.o.nounced. 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 mult.i.tude, 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, G.o.d 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 G.o.d 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 p.r.o.nounced against woman a lawe, that is, the immutable decree of G.o.d, 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 princ.i.p.allie to rule or to iudge in the a.s.semblie of men. So that woman by the lawe of G.o.d, and by the interpretation of the holy ghost, is vtterly forbidden to occupie the place of G.o.d in the offices afore said, which he hath a.s.signed 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.

[Sidenote 36: A strong argument.]

[Sidenote 37: NOTE.]

[Sidenote 38: Tertullian de habitu mulierum.]

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

[Sidenote 40: NOTE]

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

[Sidenote 42: In proaemio 6. lib. contra Marcionem.]

The apostle taketh power frome all woman to speake in the a.s.semblie[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 G.o.dlie. 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 G.o.d, 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 G.o.d, that is, to teache, to iudge or to reigne aboue man, is amonstre in nature, contumelie to G.o.d, 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 mult.i.tude, 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 G.o.ddes scriptures, but to be the vniforme consent of the most parte of G.o.dlie 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 G.o.d 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 G.o.ddes law. thou diddest persuade and easely deceiue him whome the deuil durst not a.s.sault[39]. For thy merit (that is for thy death) it behoued the son of G.o.d 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 G.o.dlie writer labour to bring euerie woman in contemplation of her selfe, to the end that euerie one depelie weying, what sentence G.o.d had p.r.o.nounced against the hole race and doughters of Heua, might not onely learne daily to humble and subiect them selues in the presence of G.o.d, 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 G.o.d. 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 wetherc.o.c.ke, 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 s.e.x 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.

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

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

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

[Sidenote 46: NOTE.]

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

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

[Sidenote 49: Cap. 5.]

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

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

[Sidenote 52: Genes 3.]

[Sidenote 53: whose house I pray you ought the parliament house to be, G.o.ddes or the deuilles?]

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

Augustine in his 22. boke writen against Faustus[43], proueth that a woman oght to serue her husband as vnto G.o.d: 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: G.o.d seeth not for a time, nether is there any newe thinge in his sight and knowledge, meaninge therby, that what G.o.d 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 G.o.d, 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 G.o.dlie 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 G.o.d, he answereth as foloweth. Woman (saith he) compared to other creatures is the image of G.o.d, for she beareth dominion ouer them: but compared vnto man, she may not be called the image of G.o.d, 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, l.u.s.teth 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 p.r.o.nounce 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 G.o.d, 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 G.o.d, is denied to all woman. By the administration of G.o.ddes grace, is vnderstand not onely the preaching of the worde and administration of the sacramentes, by the whiche the grace of G.o.d 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.

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

[Sidenote 55: NOTE]

[Sidenote 56: Homil. 15 in Genes.]

[Sidenote 57: G.o.d graunt all womens hartes to understand and folow this sentence.]

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

[Sidenote 59: woman can no haue vertue in equalitie with man. Ad Ephe. cap. 4. sermone 13. NOTE]

[Sidenote 60: The body lackinge the head, can not be well gouerened nether can common welth lackinge man.]