The first blast of the trumpet against the monstruous regiment of women

THE FIRST BLAST TO AWAKE WOMEN degenerate .

To promote a woman to beare rule , superioritie , dominion or empire aboue any realme , nation , or citie , is repugnant to nature , contumelie to God , a thing most contrarious to his reueled will and approued ordinance , and finallie it is the subuersion of good order , of all equitie and iustice .

In the probation of this proposition , I will not be so curious , as to gather what soeuer may amplifie , set furth , or decore the same , but I am purposed , euen as I haue spoken my conscience in most plaine and fewe wordes , so to stand content with a simple proofe of euerie membre , bringing in for my witnesse Goddes ordinance in nature , his plaine will reueled in his worde , and the mindes of such as be moste auncient amongest godlie writers .

And first , where that I affirme the empire of a woman to be a thing repugnant to nature , I meane not onlie that God by the order of his creation hath spoiled woman of authoritie and dominion , but also that man hath seen , proued and pronounced iust causes why that it so shuld be . Man , I say , in many other cases blind , doth in this behalfe see verie clearlie . For the causes be so manifest , that they can not be hid . For who can denie but it repugneth to nature , that the blind shal be appointed to leade and conduct such Causes why women shuld not haue preeminence ouer men . as do see ? That the weake , the sicke , and impotent persones 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 .

Priuate examples do not breake the generall ordinance . I except such as God by singular priuiledge , and for certain causes knowen onlie to him selfe , hath exempted from the common ranke of women , 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 vnworthie of all publike office . For thus writeth Aristotle in the seconde of his Politikes : what difference shal 2. Politicorum Aristotelis . we put , saith he , whether that women beare authoritie , or the husbandes 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 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 . Reade Isaie the thirde chaptre . Oh fearefull and terrible are thy iudgementes ( o Lord ) whiche thus hast abased man for his iniquitie ! I am assuredlie persuaded that if any of those men , which illuminated onelie by the light of nature , did see and pronounce causes sufficient , why women oght not to beare rule nor authoritie , shuld this day liue and see a woman sitting in iudgement , or riding frome parliament in the middest of men , hauing the royall crowne vpon her head , the sworde and sceptre borne before her , in signe that the administration of iustice was in her power : I am assuredlie persuaded , I say , that suche a sight shulde so astonishe them , that they shuld iudge the hole worlde to be transfformed in to Amazones , Amazones were monstruouse women , that coulde not abide the regiment of men , and therfore killed their husbandes . reade Iustine . and that suche a metamorphosis and change was made of all the men of that countrie , as poetes do feyn was made of the companyons of Vlisses , or at least , that albeit the owtwarde form of men remained , yet shuld they iudge that their hartes were changed frome the wisdome , vnderstanding , and courage of men , to the foolishe fondnes and cowardise of women . Yea they further shuld pronounce , that where women reigne or be in authoritie , that there must nedes vanitie be preferred to vertue , ambition and pride to temperancie and modestie , and finallie , that auarice the Arist. 2. Politic. mother of all mischefe must nedes deuour equitie and iustice . But lest that we shall seme to be of this opinion alone , let vs heare what others haue seen and decreed in this mater . In the rules of the lawe thus it is written : Women Lib. 50. de regulis iuris . are remoued frome all ciuile and publike office , so that they nether may be what women may not be . iudges , nether may they occupie the place of the magistrate , nether yet may they be speakers for others . The same is repeted in the third and in the sextenth 3. 16 . lib. Digestorum . bokes of the digestes : Where certein persones are forbidden , Ne pro aliis postulent , that is , that they be no speakers Ad Senatus consul . Velleianum . 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 , nether yet that women prefume to vse the offices Lib. 3. de postulatione , Tit. 1. due to men . The lawe in the same place doth further declare , that a naturall shamfastnes oght to be in womankind , whiche most certeinlie she loseth , when soeuer she taketh vpon her the office and estate of man . As in Calphurnia was Calphurnia euidentlie declared , who hauing licence to speake before the senate , at length became so impudent and importune , that by her babling she troubled the hole Assemblie . And so gaue occasion that this lawe was established .

In the first boke of the digestes , it is De statis hominum Titul . 8. pronounced that the condition of the woman in many cases is worse then of the man . As in iurisdiction ( saith the lawe ) in receiuing of cure and tuition , in adoption , in publike accusation , in delation , in all popular 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 . The lawe doth more ouer pronounce womankinde to be most auaricious ( which is a vice into lerable in those that shulde rule or minister iustice ) . And Aristotle , as before is touched , doth plainly affirme , that whersoeuer women beare dominion , there must nedes the people be disordred , 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 . Frome women power is taken away by the Ciuile lawe ouer their own children . Dig. lib. 24. de donatione intervirum & faeminam . women be couetous , therfore vnmete gouernors Lib. 1. Digest . de le gib. & senatuscon . Titul . 3. Politic. 2. England and Scotland beware .

Wold to god the examples were not so manifest , to the further declaration of the Great imperfections of women . imperfections of women , of their naturall weaknes , and inordinat appetites , I might adduce histories , prouing some women to haue died for sodein ioy , some for vnpaciencie to haue murthered them selues , some to haue burned with such inordinat lust , that for the quenching of the same , they haue betrayed to strangiers their countrie and citie : Romilida the wife of Gisulphus betrayed to Cacanus the dukedome of friawl in Italie . 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 and children . Iane quene of Naples hanged her husband . Athalia , 4. Reg. 11 Hirene , Anton. Sabell . But to me it is sufficient ( because this parte of nature is not my moste sure foundation ) to haue proued , 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 . If the lesse thinges be denied to women , the greater can not be granted . For those that will not permit a woman to haue power ouer her owne sonnes , will not permit her ( I am assured ) to haue rule ouer a realme : 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 approue her , that she shal sit in iudgement crowned with the royall crowne , vsurping authoritie in the middest of men . But now to the second part of nature : In the whiche I include the reueled will and perfect ordinance of God , and against this parte of nature , I say , that it doth manifestlie repugne that any woman shal reigne or beare dominion ouer man . For God first by the order of his creation , and after by the curse and malediction pronounced against the woman , by the reason of her rebellion , hath pronounced the contrarie . First , I say , that woman in her greatest perfection , was made to serue woman in her greatest perfection was made to serue man 1. Cor. 11. and obey man , not to rule and command him : 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 A good comparison . haue pretended any kind of superioritie aboue him , no more then do the angels aboue God the creator , or aboue Christ Iesus their head . So , I say , that in her greatest perfection woman was created to A newe necessity of womans subiection be subiect to man . But after her fall and rebellion committed against God , there was put vpon her a newe necessitie , and she was made subiect to man by the irreuocable sentence of God , pronounced in woman by the sentence of God , subiect to man . Gene. 3. these wordes : I will greatlie multiplie thy sorowe and thy conception . With sorrowe shalt thou beare thy children , and thy will shall be subiect to thy man : and he shal beare dominion ouer the. Herebie may such as altogither be not blinded plainlie see , that God , by his sentence , hath deiected all woman frome empire and dominion aboue man . For two punishmentes are laid vpon her , to witte , a dolor , anguishe and payn , as oft as euer she shal be mother : and a subiection of her selfe , her appetites and will , to her husband , and to his will . Frome the former parte of this malediction can nether arte , nobilitie , policie , nor lawe made by man , deliuer womankinde , but who soeuer atteineth to that honour to be mother , proueth in experience the effect and strength of goddes word . But ( alas ) ignorance of God , ambition , and tyrannie haue studied to abolishe and destroy the second parte of Goddes punishment . For women are lifted vp to be heades ouer realmes , and to rule aboue men at their pleasure and appetites . But horrible is the vengeance , which is prepared for the one and for the other , for the promoters , and for the persones promoted , except they spedelie repent . For they shall be deiected from the glorie The punishement of women vniustlie promoted and of their promoters . of the sonnes of God , to the sclauerie of the deuill , and to the torment that is prepared for all suche , as do exalte them selues against God . Against God can nothing be more manifest , then that a woman shall be exalted to reigne aboue man . For the contrarie sentence hath Gene. 3. he pronounced in these wordes : Thy will shall be subiect to thy husband , and he shall beare dominion ouer the. As God shuld say : forasmuch as thou hast abused thy former condition , and because thy free will hath broght thy selfe and mankind in to the bondage of Satan , I therfore will bring the in bondage to man . For where before , thy obedience shuld haue bene voluntarie , no we it shall be by constreint and by necessitie : and that because thou hast deceiued thy man , thou shalt therfore be no longar maistresse ouer thine own appetites , ouer thine owne will nor desires . For in the there is nether reason nor discretion , whiche be able to moderate thy affections , and therfore they shall be subiect to the desire of thy man . He shall be Lord and gouernour , not onlie ouer thy bodie , but euen ouer thy appetites and will . This sentence , I say , did God pronounce against Heua , and her daughters , as the rest of the Scriptures doth euidentlie witnesse . So that no woman can euer presume to reigne aboue man , but the same she must nedes Let all women take hede . do in despite of God , and in contempt of his punishment and malediction .

I am not ignorant , that the most part Answer to an obiection . of men do vnderstand this malediction of the subiection of the wife to her husband , and of the dominion , which he beareth aboue her : 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 : I suffer 1. Tim. 2. 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 plainlie , in an other place in these wordes : Let women kepe silence 1. Cor. 14. in the congregation , for it is not permitted to them to speake , but to be subiect as the lawe sayeth . These two testimonies of the holy ghost , be sufficient to proue what soeuer we haue affirmed before , and to represse the inordinate pride of women , as also to correct the foolishnes of those that haue studied to exalt women in authoritie aboue man , against God , and against his sentence pronounced . But that the same two places of the apostle may the better be 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 left that any might haue iudged , that amongest a rude multitude , and the pluralitie of speakers , manie , thinges litle to purpose might haue bene affirmed , or elles that some confusion might haue risen : he addeth , the spirites of the prophetes are subiect to the prophetes : As he shuld say , God shall alwayes raise vp some , to whome the veritie shal be reueled , and vnto such ye shal geue place , albeit they sit in the lowest seates . And thus the apostle wold haue prophecying an exercise to be free to the hole churche , that euerie one shuld communicate with the congregation , what God had reueled to them , prouidinge that it were orderlie Frome a generall priuiledge is woman secluded . 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 . In which wordes is first to be noted , that the apostle calleth this former sentence pronounced against woman a lawe , that is , the immutable decree of God , who by his owne She that is subiect to one , may not rule many voice hath subiected her to one membre of the congregation , that is to her husband . wherupon the holie ghost concludeth , that she may neuer rule nor bear empire aboue 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 woman vsurpe authoritie aboue man : he sayth not , I will not , that woman vsurpe authoritie aboue her husband , but he nameth man in generall , taking frome her all power and authoritie , to speake , to reason , to interprete , or to teache , but principallie to rule or to iudge in the assemblie of men . So that woman by the lawe of God , and by the interpretation of the holy ghost , is vtterly forbidden to occupie the place of God in the offices afore said , which he hath assigned to man , whome he hath appointed and ordeined his lieutenant in earth : secluding frome that honor and dignitie all woman , as this short argument shall euidentlie declare .

A strong argument . The apostle taketh power frome all woman to speake in the assemblie . Ergo he permitteth no woman to rule aboue man . The former parte is euident , wherupon doth the couclusion of necessitie NOTE . folowe . For he that taketh from woman the least parte of authoritie , dominion or rule , will not permit vnto her that whiche is greatest : But greater it is to reigne aboue realmes and nations , to publish and to make lawes , and to commande men of all estates , and finallie to appoint iudges and ministers , then to speake in the congregation . For her iudgement , sentence , or opinion proposed in the congregation , may be iudged by all , may be corrected by the learned , and reformed by the godlie . But woman being promoted in souereine authoritie , her lawes must be obeyed , her opinion folowed , and her tyrannie mainteined : supposing that it be expreslie against God , and the prophet of the common welth , as to manifest experience doth this day witnesse . And therfore yet againe I repete that , whiche before I haue affirmed : to witt , that a woman promoted to sit in the seate of God , that is , to teache , to iudge or to reigne aboue man , is a monstre in nature , contumelie to God , and a thing most repugnant to his will and ordinance . For he hath depriued them as before is proued , of speakinge in the congregation , and hath expreslie forbidden them to vsurpe any kinde of authoritie aboue man . Howe then will he suffer them to reigne and haue empire aboue realmes and nations ? He will neuer , I say , approue it , because it is a thing most repugnant to his perfect ordinance , as after shal be declared , and as the former scriptures haue plainlie geuen testimonie . To the whiche , to adde anything were superfluous , were it not that the worlde is almost nowe comen to that blindnes , that what soeuer pleaseth not the princes and the multitude , the same is reiected as doctrine newelie forged , and is condemned for heresie . I haue therfore thoght good to recite the mindes of some auncient writers in the same mater , to the end that suche as altogither be not blinded by the deuil , may consider and vnderstand this my iudgement to be no newe interpretation of Goddes scriptures , but to be the vniforme consent of the most parte of godlie writers , since the time of the apostles . Tertullian Tertullian . de habitu mulierum in his boke of womens apparell , after that he hath she wed many causes why gorgious apparell is abominable and odiouse in a woman , addeth these wordes , speaking as it were to euery woman by name : Dost thou not knowe ( saith he ) that thou art Heua ? the sentence of God liueth and is effectuall against this kind , and in this worlde of necessity it is , that the punishement also liue . Thou art the porte and gate of the deuil . Thou art the first transgressor of goddes law , thou Let women hearken what Tertullian an olde Doctor saith . diddest persuade and easely deceiue him whome the deuil durst not assault . For thy merit ( that is for thy death ) it behoued the sonne of god to suffre the death , and doth it yet abide in thy mind to decke the aboue thy skin coates ? By these and many other graue sentences , and quicke interrogations , did this godlie writer labour to bring euerie woman in contemplation of her selfe , to the end that euerie one depelie weying , what sentence God had pronounced against the hole race and doughters of Heua , might not onely learne daily to humble and subiect them selues in the presence of God , but also that they shulde auoide and abhorre what soeuer thing might exalte them or puffe them vp in pride , or that might be occasion , that they shuld forget the curse and malediction of God . And what , I pray you , is more able to cause woman to forget her owne condition , then if she be lifted vp in authoritie aboue man ? It is a thing verie 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 NOTE . drie dust of the earth ) . But as for woman , it is no more possible , that she being set aloft in authoritie aboue man , shall resist the motions of pride , then it is able to the weake reed , or to the turning wethercocke , not to bowe or turne at the vehemencie of the vnconstant wind . And therfore the same writer expreslie forbiddeth all woman to intremedle Tertull. lib. 8. de virginibus velandis . with the office of man . For thus he writeth in his book de virginibus velandis : 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 , where he recounting certein In procemio 6. lib. contra Marcionem . monstruous thinges , whiche were to be sene at the sea called Euxinum , amongest the rest , he reciteth this as a greate monstre in nature , that women in those partes , were not tamed nor embased by consideration of their own sex and kind : but that all shame laide a parte , they made expenses vpon weapons and learned the feates of warre , hauinge more pleasure to fight , then to mary and be subiect to man . Thus farre of Tertullian , whose wordes be so plain , that they nede no explanation . For he that taketh from her all office apperteining to man , will not suffre her to reigne aboue man : and he that iudgeth it a monstre in nature , that a woman shall exercise weapons , must iudge it to be a monstre of monstres , that a woman shal be 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 to auoide prolixitie .

August . lib. 22. contra Faustum .c. 31. Augustine in his 22. boke writen against Faustus , proueth that a woman oght to serue her husband as vnto God : affirming that in no thing hath woman equall power with man , sauing that nether of both haue power ouer their owne bodies . By whiche he wold plainlie conclude , that woman oght neuer to pretend nor thirst for that power and authoritie which is due to man . For so he doth De Trinitat . lib. 12 cap. 7. explane him selfe in an other place , affirming that woman oght to be repressed and brideled be times , if she aspire to any dominion : alledging that dangerous and perillous it is to suffre her to procede , althogh it be in temporall and corporall thinges . And therto he addeth these wordes : God seeth not for a time , nether is there any newe thinge in his sight and knowledge , meaninge therby , that what God hath sene in one woman ( as concerning dominion and bearing of authoritie ) the same he seeth in all . And what he hath forbidden to one , the same he also forbiddeth to all . And this most euidentlie yet in an other In quaect . veteris Testamenti , quaest. 45. place he writeth , mouing this question : howe can woman be the image of God , seing ( saith he ) 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 , NOTE . of which it is euident that this godlie writer , doth not onelie agree withe Tertullian before recited , but also with the former sentence of the lawe , whiche taketh frome woman not onelie all authoritie amongest men , but also euerie office apperteining to man . To the question howe she can be the image of God , he answereth as foloweth . Woman ( saith he ) compared to other creatures is the image of God , for she beareth dominion ouer them : but compared vnto man , she may not be called the image of God , for she beareth not rule and lordship ouer man , but oght to obey him &c. And howe that woman oght to Lib. de X , cap. 4. obey man , he speaketh yet more clearlie in these words : the woman shal be subiect to man as vnto Christ . For woman ( saith he ) hath not her example frome the bodie and from the fleshe , that so she shal be subiect to man , as the fleshe is vnto the spirite . Because that the flesh in the weaknes and mortalitie of this life , lusteth and striueth against the spirit , and therfore wold not the holie ghost geue example of subiection to the woman of any suche thing &c. This sentence of Augustine oght to be noted of all women , for in it he plainlie affirmeth , that woman oght to be subject 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 Ambros. in Hexaemero , lib. 5 . c . 7. thus writeth in his Hexaemeron : 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 Cap. 5. to the Ephesians , 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 thinges . He procedeth further saying : women are commanded to be subiect to men by the lawe of nature , because that man is the author or beginner of the woman : for as Christ is the head of the churche , so is man of the woman . From Christ , the church toke beginning , and therfore it is subiect vnto him : euen so did woman take beginning from man , that she shuld be subiect . Thus we heare the agreing of these two writers to be such , that a man might iudge the one to haue stolen the wordes and sentences from the other . And yet plain it is , that duringe the time of their writinge , the one was farre distant frome the other . But the holie ghost , who is the spirite of concorde and vnitie , did so illuminate their hartes , and directe their tonges , and pennes , that as they did conceiue and vnderstand one truth , so did they pronounce and vtter the same , leauing a testimonie of their knowledge and concorde to vs their posteritie . 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 Ambros. super 2. c. 1. epist. ad Timoth. writing vpon the second chapitre of the first epistle to Timothie , 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 : It is not permitted Ambros. in 1. epist. ad Corin , cap. 14. Genes. 3. to women to speake , but to be in silence , as the lawe saith . 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 : 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 whose house I pray you oght the parliament house to be , Goddes or the deuilles ? Rufus is by S. Paul saluted before his mother . to the Romaines , vpon these wordes : Salute Rufus and his mother . For this cause ( saith Ambrose ) did the apostle place Rufus before his mother , for the election of the administration of the grace of God , in the whiche a woman hath no place . For he was chosen and promoted by the Lorde , to take care ouer his busines , that is , ouer the churche , to the whiche office could not his mother be appointed , albeit she was a woman so holie , that the apostle called her his mother . Hereof it is plaine that the administration of the grace of God , is denied to all woman . By the administration of Goddes grace , is vnderstand not onely the preaching of the worde and administration of the sacramentes , by the whiche the grace of God is presented and ordinarilie distributed vnto man , but also the administration of ciuile iustice , by the whiche , vertue oght to be mainteined , and vices punished . The execution wherof is no lesse denied to woman , then is the preaching of the Euangile , or administration of the sacramentes , as herafter shall most plainlie appeare .

Chrysostome amongest the Grecian writers of no small credit , speaking in rebuke of men , who in his dayes , were becomen inferior to some women in witt and in godlines , saith : Chrysost. homil. 17. in genes. 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 , that man was NOTE . 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 . Homil. 15 in Genes. And in an other place he induceth God speaking to the woman in this sorte : 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 God graunt all womens hartes to vnderstand and folow this sentence . learne well to be ruled . Why they shulde not beare rule , he declareth , in other places , saying : 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 In Mat. cap. 23. homil. 44. Chrysostome bringeth in these wordes 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 woman can not haue vertue in equalitie with man . Ad Ephe. cap. 4. sermone 13. place , saying : women haue in them selues a tickling and studie 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 , they haue not common with man , and therfore NOTE . 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 ? He 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 felues , 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 : The body lackinge the head , can not be well gouerned nether can common welth lackinge man . but that which is accordinge to prouidence , and according to helpe , and vertue . For then is the bodie in best proportion , 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 In ca. 22. Ioh. homil. 87. same writer expresseth in these wordes : womankind ( saith he ) is rashe and fool-hardie , and their couetousnes is like the goulf of hell , that is , insaciable . And In Ioh. homil. 41. therfore in an other place , 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 mater 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 Basilius Mag. in aliquot scripturae locos . in a sermon 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 , whiche 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 fewe wordes , to be shewed , that the same empire of women is the subuersion of good ordre equitie and iustice .

Augustine defineth ordre to be that De ordine lib. 1 . c . 10 thing , by the whiche God hath apointed and ordeined all thinges . Note well reader , that Augustine will admit no ordre , where Goddes apointment is absent and lacketh .

And in an other place he saith , that or De ciuit . Dei , lib. 19cap . 13. dre is a disposition , geuing their owne propre places to thinges that be vnequall , whiche he termeth in Latin Parium & 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 , that what soeuer is done ether whithout the assurance what soeuer is done withowt the appointment of Goddes will , is done withowt ordre . 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 Two mirrors , in which we may beholde the ordre of nature . set before our eyes , two other mirrors 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 māGod hath apointed an ordre , that the head shall 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 , where a woman beareth Common-welthes vnder the rule of women , lacke a laufull heade . Idol . empire . For ether doth it lack a laufull heade ( as in very dede it doth ) or els there is an idol 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 Psal. 115. of Dauid teacheth vs , saying : 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 . But impossible it is to man The empire of a woman is an idol . 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 a way 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 . 1. Cor. 11. 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 therefore lose his owne dignitie , or shulde God geue to 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 NOTE . more will he admit , nor accept woman to be the lauful head ouer man , 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 : 1. Cor. 11. ( the heade of woman is man ) compareth God in his vniuerfall regiment to a king sitting in his royall maiestie , to whome Marke the similitude of Chrysostome . 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 NOTE . men heare the : 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 Howe women be couered in England and Scotland . it is ( Chrysostome ) woman is couered in both the saide realmes , 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 curfed 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 vnfeined lie 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 Brute beastes to be preferred . the brute beastes are to be preferred vnto him in this behalfe . For nature hath in all beastes printed a certein marke of dominion in the male , and a certeine subiection in the female , whiche they kepe inurolate . 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 , stoupevnder 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 insolentioy , Insolent ioy bringeth sodein sorowe . 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 .

But iust and rightuouse , terrible and fearfull are thy iudgementes , o Lorde ! For as some times thou diddest so punishe Rom. 1. men for vnthankfulnes , 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 proud 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 what robbed God of his honor in England in the time of the Gospell . courage of capitaines , the witte and policie of counselers , the learning of bishoppes , 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 Goddes benefites she wed to England . yet procede to offre thy fauors , sending thy prophetes and messagers , to call for reformation of life in all estates : 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 furth 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 Discipline refused in England . ouer vs . Then , I say , was euerie man so stoute , that he wolde not be broght in bondage : no not to the , ô Lord , but with disdein did the multitude cast frome them the amiable yoke of Christ Iesus . No man wolde suffre his finne to be rebuked , no man wolde haue his life called to triall . And thus did they refuse the , ô Lorde , and thy sonne Christ Iesus to be their pastor , protector and prince . And therefore hast thou geuen them ouer in to a reprobat minde . Thou hast taken from them the spirit of boldnes , of wisdome The nobilitie and the hole realme of England , castle them selues willingly in to the pit . 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 in to the same : 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 prefident of the counsel . Thus hast thou , ô Lorde , in thy hote displeasure reuenged the contempt of thy graces offred . But , ô Lord , if thou shalt reteine wrath to the end , what fleshe is able to susteine ? We haue sinned , ô Lord , and are Confession . not worthy to be releued . But worthy art thou , ô Lorde , 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 , ô 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 , ō Lorde , I turne my wretched and wicked hart : to the alone I direct my complaint and grones : for in that I le to thy faintes there is left no comforte . 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 to 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 , then 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 ? Plain NOTE it is , that God ruleth not by his loue , mercie , nor grace in the assembly of the vngodlie . Then it resteth , that the deuil , 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 greate mercies sake , illuminate the eyes of men , that they may preceiue in to what miserable bondage they be broght , by the monstriferous empire of women .

NOTE . The seconde glasse , whiche God hath set before the eyes of man , wherin 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 concerning 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 , which he by his worde hath apointed to man . As in geuing the lawe to Israel , concerning the election of a king , Deut. 17. is euident . For thus it is writen : If thou shalt say , I will apoint a king aboue me , as the rest of the nations , whiche are a boute 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 , shal be , 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 God hath apointed man his ministre and lieutenant . and apointed for man onely , in the course of this wretched life , to occupie and possesse as his ministre and lieutenant : secluding frome the same all woman , as before is expressed . If any thinke Answer to an obiection . that the fore writen lawe did binde the Iewes onelie , 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 : but The election of a king floweth frome the moral lawe . 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 , Iosue 1. in these wordes : 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 Rulers shuld take hede to this . then shalt thou do prudently &c. And the same precept geueth God by the mouth of Moses , to kinges , after they be elected , in these wordes : when he shal sit in Deut. 17. the throne or seate of his kingdome , he shall write to him self a copie of this lawe in a boke , and that shal be 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 what vices magistrates oght to punishe . vice , I say , not onelie that , whiche troubleth the tranquillitie and quiet estat of the common welth by adulterie , thest or murther committed , 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 their 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 NOTE . of both the tables .

The gentil no lesse bounde to the lawe moral than the Iewe. 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 : and if God will that amongest the gentiles , the ministres and executors of his lawe be now apointed , as sometimes 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 so foolishe to suppose or beleue , that God will no we 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 new testament , whiche be moste euident ) the ordre and election which was kept in Iuda and Israel , doth manifestlie declare . For when NOTE . the males of the kinglie stocke failed , as oft as it chaunced in Israel and sometimes in Iuda , it neuer entered in to the hartes of the people of 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 no we 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 wherof , because the mater is more then euident , The first argument that the authoritie of women repugneth to iustice . 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 : because it is a thinge denied vuto her by God , as is before declared . Therfore to promote her to that estat or dignitie , can be nothing 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 shal be 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 :

What soeuer repugneth to the will of The second argument . god expressed in his most sacred worde , repugneth to iustice : 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 his compelled at one time or other , Nature doth confesse that repugnancie to Goddes will is iniustice . to acknowledge and confesse , that iustice is violated , when thinges are done against the will of God , expressed by his worde . And to this confession are no lesse the reprobat 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 Howe the reprobat confesse Goddes will to be iust . other penitent offenders . But the reprobat , 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 : as did Cain , Genes. 4. Mat. 27. Iudas , Herode , Iulian called apostata , Yea Iesabel , and Athalia . For Cain no doubte was conuict in conscience , that he had done against justice 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 vsurped , were repugnant to iustice : Euen so shall they I doubte not , whiche this daye do possesse and mainteine that womans authoritie bringeth furth monstres . monstriferous authoritie of women , shortlie be compelled to acknowledge , that their studies and deuises , haue bene bent against God : and that all such authoritie as women haue vsurped , 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 : I permit 1. Tim. 2. 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 worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 : but nether shall she Apoca. 2. preserue her selfe , nether yet her adulte rous children frome greate affliction , and frome the sworde of Goddes vengeance , whiche shall shortlie apprehend suche workes of iniquitie . The admonition I differre 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 God , vse to make for maintenance of this tyrannie ( authoritie it is not worthie to be called ) and most vniuste empire of woman .

First they do obiect the examples of Iudic. 4. Para. 34. Debora , and of Hulda the prophetesse , The defenses of the aduersaries . of whom the one iudged Israel , and the other , by all apparance , did teache and exhorte .

Secondarily they do object the lawe made by Moses for the doughters of Num. 27 zalphead . Thirdlie the consent of the estates of such realmes as haue approued the empire and regiment of women . And last the long custome , which hath receiued the regiment of women . Their valiant actes and prosperitie , together with some papistical lawes , which haue confirmed the same .

Answer to the first obiection . To the first , I answer , that particular examples do establishe no common lawe . 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 frome 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 Examples against lawe haue no strength when the question is of lawe . men that obiect the same , are not altogether ignorant , that examples haue no strength , when the question is of lawe . 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 . The consequent is NOTE . 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 shal be diuers . In those Antithesis betwixt the former matrones , and our Iesabelles . matrones we finde that the spirit of mercie , truthe , iustice and of humilitie did reigne . 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 NOTE . his plagues , the whiche mans vnthankfulnes hath long deserued . But his secret and most iust iudgement , shal nether excuse them , nether their mainteiners , because their counsels be diuers . But to prosecute my purpose , let such as list to defend these monstres in their tyrannie , proue 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 extraordinarie regiment of that godlie matrone . Which thing althogh they were able to do ( as they neuer shal be , let them blowe til they brust ) yet shall her example profet NOTE them nothing at all . For they are neuer able to prouc that ether Debora , or any No godlie woman did euer claime authoritie ouer man by reason of her birth and blood . other godlie woman ( 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 . why God sometimes worketh by extraordinarie meanes . The whiche he did partlie to aduance and notifie the power of his maiestie as well to his ennemies , as to his owne people : 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 ashame all 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 frome them for a time to their confusion and further humiliation . But what maketh this for Mary and her matche Philippe ? 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 no table 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 Iudic. 4. wife to Lapidoth . And if they will shift , and alledge , that so she might be called , not witstanding 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 Luc. 2. departed , as is witnessed of Anna. But in Iudic. 4. this place of the iudges , there is no note added , that her husband shuld be dead , but rather the expressed contrarie . 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 , NOTE . 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 af firmeth 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 ? wherof 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 had 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 , not withstanding that an other did occupie the NOTE . place of the supreme magistrat , ( if any was in those dayes in Israel ) for so I finde 2. Reg. 22. did Hulda the wife of Sallum in the dayes of Iosias king of Iuda 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 historie shall manifestlie proue . When she sendeth for Barak , I pray you , in whose Dobora commanded not as princes vse to commande . name geueth she him his charge ? 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 knowen 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 Jadie and quene , commande 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 , whiche after appeareth more plainlie . For when she had declared to him the hole counsel of God , apointing vnto him as well 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 historie , 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 : let them vnderstand , that nether doth the Ebrue word , nether yet the Latin , To iudge is not alway vnderstand of the ciuil regiment . Isaie 2. Isaie 42. Mich. 4. Isaie 5. alwayes signifie ciuile iudgement , or the execution of the temporall sword , but moste commonlie is taken in the sense , whiche we haue before expressed . For of Christ it is said : he shal iudge many nations . And that he shall pronounce iudgement to the gentiles . 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 EZech. 20 Ezech. 22 Ezech. 34 Ezechiel it is said : 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 wil be 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 : Declare to EZech. 22 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 art 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 , NOTE . as our monstres claime . 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 .

An answer to the second obiection . But now to the second objection . In whiche women require ( as to them appeareth ) nothing but equitie and iustice . Whilest they and their patrones for them , require dominion and empire aboue men . For this is their question : Is it not lauful , that women haue their right and inheritance , like as the doughters of Zalphead were commanded by the mouth of Moses to haue their portion of grounde in their tribe ?

I answer , it is not onlie laufull that women possesse their inheritance , but I affirme also that iustice and equitie require , what woman wold not gladly heare . that so they do . But therwith I adde that whiche gladlie they list not vnderstand : that to beare rule or authoritie ouer man , can neuer be right nor inheritance to woman . For that can neuer be iust inheritance to any person , whiche God by his word hath plainlie denied vnto them : but to all women hath God denied authoritie aboue man , as moste manifestlie is before declared : Therfore to her it can neuer be inheritance . And thus must the aduocates of our ladies prouide some better example and strongar argument . For the lawe made in fauor of the doughters of Zalphead , will serue them nothing . And assuredlie greate wonder it is , that in so greate light of Goddes truthe , men list to grope and wander in darknes . For let the doughters of Zalphead desired to reigne ouer no man in Israel . them speak of conscience : if the petition of any of these fore named women was to reigne ouer any one tribe , yea or yet ouer any one man within Israel . Plain it is , they did not , but onelie required , that they might haue a portion of ground amonge the men of their tribe , lest , that the name of their father shuld be abolished . And this was graunted vnto them without respect had to any ciuil regiment . And what maketh this , I pray you , for the establishing of this monstruous empire of women ? The question women may succede to inheritance but not to office . is not : if women may not succede to possession , substance , patrimonie or inheritance , such as fathers may leaue to their children , for that I willinglie grant : But the question is : if women may succede to their fathers in offices , and chieflie to that office , the executor wherof doth occupie the place and throne of God . And that I absolutelie denie : and feare not to say , that to place a woman in authoritie aboue a realme , is to pollute and prophane the royall seate , the throne of iustice , which oght to be the throne of God : and that to mainteine them in the same , is nothing els , but continuallie to rebell against God . Num. 36 One thing there is yet to be noted and obserued in the lawe made concerning the inheritance of the doughters of Zalphead , to wit , that it was forbidden vnto them to marie without their owne tribe , lest that such portion as fell to their lotte , shuld be transferred frome one tribe to an other , and so shuld the tribe of Manasses be defrauded and spoiled of their iust inheritance by their occasion . For auoiding of which it was commanded by Mofes , that they shuld marie in the familie or housholde of the tribe and kindred of their father . Wonder it is that the aduocates and patrones of the right of our ladies did not Our patrones for women do not marke this caution . consider and ponder this lawe before that they counseled the blinde princes and vnworthie nobles of their countries , to betray the liberties therof in to the handes of strangiers . England for satisfying of the inordinat appetites of that cruell monstre Marie ( vnworthie by reason of her bloodie tyrannie , of the name of a woman ) betrayed ( alas ) to the proude spaniarde : and Scotland by the rashe madnes of foolish gouerners , and by the practises of a crastie dame resigned like wise , vnder title of mariage in to the power of France . Doth such translation of realmes and nations please the iustice of God , or is the possession by Realmes gotten by practises are no iuste possession . such means obteined , lauful in his sight ? Assured I am that it is not . No otherwise , I say , then is that possession , wherunto theues , murtherers , tyrannes and oppressors do attein by theft , murther , tyrannie , violence , deceit , and oppression , whiche God of his secrete ( but yet most iust ) iudgement doth often permit for punishment , as wel of the sufferers , as of the violent oppressors , but doth neuer approue the same as laufull and godlie . For if he wold not permit that the inheritance of the children of Israel shuld passe frome one tribe to an other by the NOTE . mariage of any doughter , not witstanding that they were all one people , all spake one tonge , all were descended of one father , and all did professe one God , and one religion : If yet , I say , God wold not suffer that the commoditie and vsuall frute , which might be gathered of the portion of grounde limited and assigned to one tribe shulde passe to an other : Will he suffer that the liberties , lawes , commodities and frutes of hole realmes and nations , be geuen in to the power and distribution of others , by the reason of marriage , and in the powers of suche , as besides , that they be of a strange tonge , of strange maners and lawes , they are also ignorant of God , ennemies to his truth , deniers of Christ Iesus , persecutors of his true membres , and haters of all vertue ? As the odious nation of spaniardes doth manifestlie declare : who for very despit , which they the spaniardes are Iewes and they bragge that Marie of England is of the route of Ieffe . do beare against Christe Iefus , whome their forefathers did crucifie ( for Iewes they are , as histories do witnesse , and Note the law which he hath proclaimed in France against such as he termeth Lutherians they them selues confesse ) do this day make plaine warre against all true professors of his holie gospell . And ho we blindlic and outragiouslie the frenche king , and his pestilent prelates do fight against the veritie of God , the flaming fiers , which lick vp the innocent blood of Christes membres , do witnesse , and by his cruel edictes is notified and proclaimed . And yet to these two cruell tyrannes ( to France , and Spain I meane ) is the right and possession of England , and Scotland appointed . But iust or laufull shall that possession neuer be , till God do chaunge the statute of his former lawe : whiche he will not do for the pleasure of man . For he hath not created the earth to satisfie the ambition of two Act. 17. or three tyrannes , but for the vniuersall feed of Adam : and hath apointed and defined the boundes of their habitation to diuerse nations , assigning diuers countries as he himselfe confesseth , speaking Deuter. 2. to Israel in these wordes : You shal passe by the boundes and limites of your bretheren the sonnes of Esau , who dwell in mount Sier . They shall feare you . But take diligent hede , that ye shewe not your selues cruell against them . For I will geue you no part of their land . No not the bredth of a foote . For mount Seir I haue geuen to Esau to be possessed . And the same he doth witnesse of the sonnes of I ot , to whom he had geuen Deut. 32. Arre to be possessed . And Mosesplainlie affirmeth , that when the almightie did distribute , and diuide possessions to the gentiles , and when he did disperse , and scatter the sonnes of men , that then he did apoint the limites and boundes of peoples , for the nomber of the sonnes NOTE . of Israel . Wherof it is plain , that God hath not exposed the earth in pray to tyrannes , making all thing laufull , which by violence and murther they may possesse , but that he hath apointed to euery seuerall nation , a seuerall possession , willing them to stand content ( as nature Cicero offic. lib. 1. did teache an ethnik to affirme ) with that portion , whiche by lotte and iust meanes they had inioyed . For what causes God permitteth this his distribution to be troubled , and the realmes of auncient nations to be possessed of strangiers , I delay at this time to intreate . Onelie this I haue recited to geue the worlde to vnderstand , that the reigne , empire , and authoritie of women , hath no grounde within Goddes scriptures . Yea that realmes or prouinces possessed Realmes gotten by marriage , is vniust conquest . by their mariage , is nothing but vniust conquest . For so litle doth the lawe made for the doughters of Zalphead helpe the cause of your quenes , that vtterlie it fighteth against them , both danning their authoritie and fact . But now to the thirde objection .

The consent , say they , of realmes and Answer to the third obiection . lawes pronounced and admitted in this behalfe , long consuetude and custome , together with the felicitie of some women in their empires haue established their authoritie . To whome , I answer , that nether may the tyrannie of princes , nether the foolishnes of people , nether wicked lawes made against God , nether yet the felicitie that in this earthe may herof insue , make that thing laufull , whiche he by his word hat manifestlie condemned . For if the approbation of princes and people , lawes made by men , or the consent of realmes , may establishe any thing against God and his word , then shuld idolatrie be preferred to the true religion . For mo realmes and nations , mo lawes and decrees published by Emperours with commmon consent of their counsels , haue established the one , then haue approued the other . And yet I thinke that no man of sounde iudgement , will therfore iustifie and defend idolatrie . No more oght any man to mainteine this odious empire of women , althogh that it were approued of all men by their lawes . For the same God that in plain wordes forbiddeth idolatrie , doth also forbidde the authoritie of women ouer man . As the wordes of saint Paule before rehearsed do plainly teach vs . And therfore whether women be deposed from that vniust authoritie ( haue they neuer vsurped it so long ) or if all such honor be denied vnto them , women may and oght to be deposed from authoritie . I feare not to affirme that they are nether defrauded of right , nor inheritance . For to women can that honor neuer be due nor laufull ( muche lesse inheritance ) whiche God hath so manifestlie denied vnto them .

I am not ignorant that the subtill wittes of carnall men ( which can neuer be broght vnder the obedience of Goddes simple preceptes to maintein this monstruous empire ) haue yet two vaine shiftes . First they alledge , that albeit women the fourth obiecteon . may not absolutelie reigne by them selues , because they may nether fit in iud gement , nether pronounce sentence , nether execute any publike office : yet may they do all such thinges by their lieutenantes , deputies and iudges substitute . Secondarilie , say they , a woman borne to rule ouer any realme , may chose her a husband , and to him she may transfer and geue her authoritie and right . To both I answer in fewe wordes : First that frome a corrupt and venomed fountein can spring no holsome water : Secondarilie that no person hath power to geue the thing , which doth not iustlie appertein womin can make no laufull officer . to them selues : But the authoritie of a woman is a corrupted fountein , and therfore from her can neuer spring any lauful officer . She is not borne to rule ouer men : and therfore she can apointe none by her gift , nor by her power ( which she hath not ) to the place of a laufull magistrat . Let England and Scotland take hede . And therfore who soeuer receiueth of a woman , office or authoritie , are adulterous and bastard officers before God . This may appeare straunge at the first affirmation , but if we will be as indifferent and equall in the cause of God , as that we can be in the cause of man , the reason shall sodeinlie appeare . The case suposed , that a tyranne by conspiracie vsurped the royall seat and dignitie of a king , and in the same did so establish him selfe , that he apointed officers , and did what him list for a time , and in this meane time , the natiue king made streit inhibition to all his subiectes , that none shuld adhere to this traitor , nether yet receiue any dignitie of him , yet neuer the lesse they wold honor the same traitor as king , and become his officers in all affaires of the realme . If after , the natiue prince did recouer his iust honor and possession , shuld he repute or esteme any man of the traitors apointement for a laufull magistrate ? or for his frende and true subiect ? or shuld he not rather with one sentence condemne the head with the membres ? And if so he shuld do , who were able to accuse him of rigor ? much lesse to condemne his sentence of iniustice . And dare we denie the same power to God in the like case ? For that woman reigneth aboue man , she hath obteined it by treason and conspiracie committed against God . Howe can it be then , that she being criminall and giltie of treason against God committed , can apointe any officer pleasing in his sight ? It is a thing impossible . Wherefore let men that receiue of women authoritie , honor or office , be most woman in authoritie is rebel against God . assuredly persuaded , that in so mainteining that vsurped power , they declare them selues ennemies to God . If any thinke , that because the realme and estates therof , haue geuen their consentes to a woman , and haue established her , and her authoritie : that therfore it is laufull and acceptable before God : let the same men remembre what I haue said before , to wit , that God can not approue the doing nor consent of any multitude , concluding any thing against his worde and ordinance , and therfore they must haue a more assured defense against the wrath of God , then the approbation and consent of a blinded multitude , or elles they shall not be able to stand in the presence of the consuming fier : that what the nobilitie oght to do in this behalf . is , they must acknowledge that the regiment of a woman is a thing most odious in the presence of God . They must refuse to be her officers , because she is a traitoresse and rebell against God . And finallie they must studie to represse her inordinate pride and tyrannie to the vttermost of their power . The same is the dutie of the nobilitie and estates , by whose blindnes a woman is promoted . First in so farre , as they haue moste haynouslie offended against God , placing in authoritie suche as God by his worde hath remoued frome the same , vnfeinedly they oght to call for mercie , and being admonished of their error and damnable fact , in signe and token of true repentance , with common consent they oght to retreate that , which vnaduisedlie and by ignorance they haue pronounced , and oght without further delay to remoue from authority all such persones , as by vsurpation , violence , or tyrannie , do possesse the same . For so did Israel and Iuda after they had reuolted from Dauid , and Iuda alone in the dayes of Athalia . For after that she 2. Reg. 11 by murthering her sonnes children , had obteined the empire ouer the land , and had most vnhappelie reigned in Iuda six years , Iehoiada the high priest called together the capitaines and chief rulers Marke this fact , for it agreeth with Goddes lawe pronounced . of the people , and shewing to them the kinges sonne Ioas , did binde them by an othe to depose that wicked woman , and to promote the king to his royall seat , whiche they faithfullie did , killinge at his commandement not onlie that cruell and mischeuous woman , but also the people did destroie the temple of Baal , break his altars and images , and kill Mathan Baales high priest before his altars . The same is the dutie as well of the estates , as of the people that hath bene blinded . First they oght to remoue frome honor and authoritie , that monstre in nature ( so call I a woman cled in the habit of man , yea a woman against nature reigning aboue man ) . Secondarilie if any presume to defende that impietie , they oght not to feare , first to pronounce , and then after to execute against them the sentence of deathe . If any man be affraid to violat the oth of obedience , which they haue made to suche monstres , let them be most assuredly persuaded , that as the beginning of their othes , proceding from ignorance was sinne , so is the obstinate purpose to kepe the same , nothinge but plaine rebellion against God . But of this mater in the second blast , God willing , we shall speake more at large .

And nowe to put an end to the first blast , seing that by the ordre of nature , by the malediction and curse pronounced against woman , by the mouth of S. Paule the interpreter of Goddes sentence , by the example of that common welth , in whiche God by his word planted ordre and policie , and finallie by the iudgement of the most godlie writers , God hath deiected woman frome rule , dominion , empire , and authoritie aboue man . Moreouer , seing that nether the example of Debora , nether the lawe made for the doughters of Zalphead , nether yet the foolishe consent of an ignorant multitude , be able to iustifie that whiche God so plainlie hath codemned : let all men take An admonition . hede what quarell and cause frome hence further they do defend . If God raise vp any noble harte to vendicat the libertie of his countrie , and to suppresse the monstruous empire of women , let all suche as shal presume to defend them in the same , moste certeinlie knowe , that in so doing , they lift their hand against God , and that one day they shall finde his power to fight against their foolishnes . Let not the faithfull , godlie , and valiant hartes of Christes souldiours be vtterlie discouraged , nether yet let the tyrannes reioise , albeit for a time they triumphe against such as studie to represse their tyrannie , and to remoue them from vniust authoritie . For the causes alone , why he suffereth the souldiours to fail in batel , whome neuerthelesse he commandeth to fight as somtimes did Israel fighting against Beniamin . The cause of the Israelites was most iust : for it was to punishe that horrible abomination of those sonnes of Iudic. 20 Belial , abusing the leuites wife , whome the Beniamites did defend . And they had Goddes precept to assure them of well doing . For he did not onelie commande them to fight , but also apointed Iuda to be their leader and capitain , and yet fell they twise in plain batel against those most wicked adulterers .

why God ꝑmitteth somtimes his owne souldiors to fall in batel . The secret cause of this , I say , is knowen to God alone . But by his euident scriptures we may assuredly gather , that by such means doth his wisdome sontimes , beat downe the pride of the flesh ( for the Israelites at the firste trusted in their multitude , power and strength , and somtimes by such ouerthrowes , he will punish the offenses of his owne children , and bring them to the vnfeined knowledge of the same , before he will geue them victorie against the manifest contemners , whom he hath apointed neuerthelesse to vttermost perdition : as the end of that batel did witnesse . For althogh with greate murther the children of Israel did twise fall before the Bēiamites , yet after they had wept before the Lorde , after they had fasted and made sacrifice in signe of their vnfeined repentance , they so preuailed against that proude tribe of Beniamin , that after 25. thousande strong men of warre were killed in batel , they destroyed Iudic. 20 man , woman , childe and beaste , as well in the fieldes , as in the cities , whiche all were burned with fier , so that onelie of that hole tribe remained fix hundreth men , who fled to the wildernes , where they remained foure monethes , and so were saued . The same God , who did execute NOTE . this greuous punishment , euen by the handes of those , whom he suffred twise to be ouercomen in batel , doth this day retein his power and iustice . Cursed Iesabel of England , with the pestilent and detestable generation of papistes , make no litle bragge and boast , that they haue triumphed not only against Wyet , but also against all such as haue entreprised any thing against them or their procedinges . But let her and them consider , that yet they haue not preuailed against god , his throne is more high , then that the length of their hornes be able to reache . And let them further consider , that in the beginning of this their bloodie reigne , the haruest of their iniquitie was not comen to full maturitie and ripenes . No , it was so grene , so secret I meane , so couered , and so hid with hypocrisie , that some men ( euen the seruantes of God ) thoght it not impossible , but that wolues might be changed in to lambes , and also that the vipere might remoue her natural venom . But God , who doth reuele in his time apointed the secretes of hartes , and that will haue his iudgementes iustified euen by the verie wicked , hath now geuen open testimonie of her and their beastlie crueltie . For man and woman , learned and vnlearned , nobles and men of baser sorte , aged fathers and tendre damiselles , and finailie the bones of the dead , aswell women as men haue tasted of their tyrannie , so that now not onlie the blood of father Latimer , of the milde man of God the bishop of Cantorburie , of learned and discrete Ridley , of innocent ladie Iane dudley , and many godly and worthie preachers , that can not be forgotten , such as fier hath consumed , and the sworde of tyrannie moste vniustlie hath shed , doth call for vengeance in the eares of the Lord God of hostes : but also the sobbes and teares of the poore oppressed , the groninges of the angeles , the watch men of the Lord , yea and euerie earthlie creature abused by their tyrannie do continuallie crie and call for the hastie execution of the same . I feare not to say , that the day of vengeance , whiche shall apprehend that horrible monstre Iesabel of England , and suche as maintein her monstruous crueltie , is alredie apointed in the counsel of the Eternall : and I verelie beleue that it is so nigh , that she shall not reigne so long in tyrannie , as hitherto she hath done , when God shall declare him selfe to be her ennemie , when he shall poure furth contempt vpon her , according to her crueltie , and shal kindle the hartes of such , as sontimes did fauor her with deadly hatred against her , that The authoritie of all women , is a wall without foundation . they may execute his iudgementes . And therfore let such as assist her , take hede what they do . For assuredlie her empire and reigne is a wall without foundation : I meane the same of the authoritie of all women . It hath bene vnder propped this blind time that is past , with the foolishnes of people , and with the wicked lawes of ignorant and tyrannous princes . But the fier of Goddes worde is alredie laide to those rotten proppes ( I include the Popes lawe with the rest ) and presentlie they burn , albeit we espie not the flame : when they are consumed , ( as shortlie they will be , for stuble and drie timbre can not long indure the fier ) that rotten wall , the vsurped and vniust empire of women , shall fall by it self in despit of all man , to the destruction of so manie , as shall labor to vphold it . And therfore let all man be aduertised , for the trumpet hath ones blowen .

Praise God ye that feare him .