[138]: Act. 17.
[139]: Deuter. 2.
[140]: Deut.32.
[141]: NOTE.
[142]: Cicero offic. lib. I.
[143]: Realmes gotten by mariage, is uniust conquest.
The consent, say they, of realmes and lawes pronounced and admitted in this behalfe, long consuetude and custorne, together with felicitie of some women in their empires haue established their authoritie[[144]]. To whome, I answer, that nether may the tyrannie of princes, nether the foolishnes of people, nether wicked lawes made against God, nether yet the felicitie that in this earthe may herof insue, make that thing laufull, whiche he by his word hath manifestlie condemned. For if the approbation of princes and people, lawes made by men, or the consent of realmes, may establishe any thing against God and his word, then shuld idolatrie be preferred to the true religion. For mo realmes and nations, mo lawes and decrees published by Emperours with common consent of their counsels, haue established the one, then haue approued the other. And yet I thinke that no man of sounde iudgement, will therfore iustifie and defend idolatrie. No more oght any man to mainteine this odious empire of women, althogh that it were approued of all men by their lawes. For the same God that in plain wordes forbiddeth idolatrie, doth also forbidde the authoritie of women ouer man. As the wordes of saint Paule before rehearsed do plainly teach vs. And therfore whether women be deposed from that vniust authoritie[[145]] (haue they neuer vsurped it so long) or if all such honor be denied vnto them, I feare not to affirme that they are nether defrauded of right, nor inheritance. For to women can that honor neuer be due nor laufull (muche lesse inheritance) whiche God hath so manifestlie denied vnto them.
[144]: Answer to the third obiection.
[145]: women may and oght to be deposed from authoritie.
I am not ignorant that the subtill wittes of carnall men (which can neuer be broght vnder obedience of Goddes simple preceptes to maintein this monstruous empire) haue yet two vaine shiftes[[146]]. First they alledge, that albeit women may not absolutelie reigne by themselues, because they may nether sit in iudgement, nether pronounce sentence, nether execute any publike office: yet may they do all such thinges by their lieutenantes, deputies and iudges substitute. Secondarilie, say they, a woman borne to rule ouer anyrealme, may chose her a husband, and to him she may transfer and geue her authoritie and right. To both I answer in fewe wordes. First that frome a corrupt and venomed fountein can spring no holsome water: Secondarilie that no person hath power to geue the thing, which doth not iustlie appertein to them selues[[147]]: But the authoritie of a woman is a corrupted fountein, and therfore from her can neuer spring any lauful officer. She is not borne to rule ouer men: and therfore she can apointe none by her gift, nor by her power (which she hathn ot) to the place of a laufull magistrat. And therfore who soeuer receiueth of a woman[[148]], office or authoritie, are adulterous and bastard officers before God. This may appeare straunge at the first affirmation, but if we will be as indifferent and equall in the cause of God, as that we can be in the cause of man, the reason shall sodeinlie appeare. The case suposed, that a tyranne by conspiracie vsurped the royall seat and dignitie of a king, and in the same did so established him selfe, that he apointed officers, and did what him list for a time, and in this meane time, the natiue king made streit inhibition to all his subiectes, that none shuld adhere to this traitor, nether yet receiue any dignitie of him, yet neuer the lesse they wold honor the same traitor as king, and becomme his officers in all affaires of the realme. If after, the natiue prince did recouer his iust honor and possession, shuld he repute or esteme any man of the traitors apointement for a laufull magistrate? or for his frende and true subiect? or shuld he not rather with one sentence condemne the head with the membres? And if so he shuld do, who were able to accuse him of rigor? much lesse to condemne his sentence of iniustice. And dare we denie the same power to God in the like case? For that woman reigneth aboue man, she hath obteined it by treason and conspiracie committed against God. Howe can it be then, that she being criminall and giltie of treason against God committed, can apointe any officer pleasing in his sight? It is a thing impossible[[149]]. Wherefore let men that receiue of women authoritie, honor or office, be most assuredly persuaded, that in so mainteining that vsurped power, they declare them selues ennemies to God. If any thinke, that because the realme and estates therof, haue geuen their consentes to a woman, and haue established her, and her authoritie: that therfore it is laufull and acceptable before God: let the same men remembre what I haue said before, to wit, that God can not approue the doing nor consent of any multitude, concluding any thing against his worde and ordinance, and therfore they must haue a more assured defense against the wrath of God, then the approbation and consent of a blinded multitude, or elles they shall not be able to stand in the presence of the consuming fier: that is, they must acknowledge that the regiment of a woman is a thing most odious in the presence of God. They must refuse to be her officers[[[150]], because she is a traitoresse and rebell against God. And finallie they must studie to represse her inordinate pride and tyrannie to the vttermost of their power. The same is the dutie of the nobilitie and estates, by whose blindnes a woman is promoted. First in so farre, as they haue moste haynouslie offended against God, placing in authoritie suche as God by his worde hath remoued frome the same, vnfeinedly they oght to call for mercie, and being admonished of their error and damnable fact, in signe and token of true repentance, with common consent they oght to retreate that, which vnaduisedlie and by ignorance they haue pronounced, and oght without further delay to remoue from authority all such persones, as by vsurpation, violence, or tyrannie, do possesse the same. For so did Israel and Iuda after they had reuolted from Dauid, and Iuda alone in the dayes of Athalia[[151]]. For after that she by murthering her sonnes children, had obteined the empire ouer the land, and had most vnhappelie reigned in Iuda six years, Ichoiada the high priest called together the capitaines and chief rulers of the people[[152]], and shewing to them the kinges sonne Ioas[h], did binde them by an othe to depose that wicked woman, and to promote the king to his royall seat, which they faithfullie did, killinge at his commandement not onlie that cruell and mischeuous woman, but also the people did destroie the temple of Baal, break his altars and images, and kill Mathan Baales high priest before his altars. The same is the dutie aswell of the estates, as of the people that hath bene blinded. First they oght to remoue frome honor and authoritie, that monstre in nature. (so call I a woman cled in the habit of man, yea a woman against nature reigning aboue man). Secondarilie if any presume to defende that impietie, they oght not to feare, first to pronounce, and then after to execute against them the sentence of deathe. If any man be affraid to violat the oth of obedience, which they haue made to suche monstres, let them be most assuredly persuaded, that as the beginning of their othes, preceding from ignorance was sinne, so is the obstinate purpose to kepe the same, nothinge but plaine rebellion against God. But of this mater in the second blast, God willing, we shall speake more at large.