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A00060
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An harborovve for faithfull and trevve subiectes agaynst the late blowne blaste, concerninge the gouernme[n]t of vvemen. wherin be confuted all such reasons as a straunger of late made in that behalfe, with a breife exhortation to obedience. Anno. M.D.lix.
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Aylmer, John, 1521-1594.
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1559
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STC 1005; ESTC S100367
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81,623
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134
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extern and ciuil to the vtter vndoing of the realm that they wer glad to grow to agrement and suffer her son to haue his right and the vsurper had not only neuer a good day so loÌ„g as he reigned but also by the iust iudgement of God first was imprisoned and next lost his soÌ„ne Eustachiê° in whoÌ„ was all his glory thinking he shuld haue reigned after him what shuld we say God hath not onli shewed his displesure and wrath against such as haue sought vnder this pretence to defeat true heirs but also hath in this our realme raised vp greate houses by their menes as the house of York by Philippa aÌ„d Anna which by mariage brought the title into the house of the Morty mares And King Henry the .7 and all that line Poly. colde not claim but by the woman which was daughter to Henry the .6 and mother to Richard Duke of Richmond Charles the .8 refused Maximilians daughter to whoÌ„ he was betrothed aÌ„d maried the heir of Britain called Anna despoused to Maximilian but seduced by certen noble womeÌ„ bribed of the french King aÌ„d by that mariage became Lord of the couÌ„try against the wils of al the nobles For they thought it better to marrye one whiche might be their seueral Lord then to ioign Britaine with such a realm as shuld drown the name of it and bring them as they be to slauery Amias was defended by a womaÌ„ against tharmy of MaximiliaÌ„ Arnoldus it had ben els lost as al the french men confessed her name was Catherina licia A maid defeÌ„ded Orliance A vvomaÌ„ noble and happye in vvarres in armor against the duke of Burgundie and the English army and after with the same her army led the yoÌ„g king Charls the .7 to Rome aÌ„d ther crowned him Before this maids time the English euer prospered and the french wer eueÌ„ at the last cast geuing vp the goste but she brought them into that condicioÌ„ that afterwarde they grewe and we appaired The firste healpe of the french a vvoman Helena the Quene of the Adiabenits ruled so wisely and godli that after her deth the Iewes erected a monumeÌ„t for her remembrance at the gates of Ierusalem She ministred to the nede of the pore liberally in the greate dearth that than was in Iury. Euseb li. 2. cap. 10. Thus thou seest good Reader that if this man take nature so generallye as it may stretche to all conntries all tymes and al coÌ„mon welthes and then saye it is against nature for a woman to rule That is againste the generall confente and order engrafte by nature in al peoples and mennes mindes that then it is mooste vntrue For I haue proued that neither the Iewes nor the GeÌ„tils nor yet the christiaÌ„s had that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that coÌ„moÌ„ opinioÌ„ plaÌ„ted bi nature in their harts that it stode not with good order of nature that one of that sex shuld rule But shortly I reasoÌ„ thus with him whatsoeuer is natural the same is vniuersal But that womeÌ„ shuld not rule is not vniuersall Ergo it is not naturall If to rule in women be vnnaturall then not to rule is naturall But not to rule is not vniuersall Ergo it is not natural That it is not vniuersal we haue proued by a great number of histories which testify that wemen in al ages and all countries haue gouerned Again what so euer is naturall hath in the mind of maÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that there is a God all menne haue it in their mindes ingrafted by nature that al societies must be ruled and ordered by magistrates and lawes that murder is wicked and against nature c. which be common opinions in the table of mannes minde written by the finger of God with the pen of nature but of this that only men must rule and not women when it pleaseth God there is no such principle vniuersal in mens mindes For you see that a number of countries decree the contrary wherefore it can not be said that it fighteth with nature But you will reply vpon me thus peraduenture Nature hathe made her a subiect Ergo she can not rule I deny your argument for nature hath made the childe and the seruaÌ„t subiects And yet they may rule as Fabius soÌ„ne and the Kinges seruaunt may be my master wherefor you must vnderstand the argument thus that if nature haue made her a subiect in that state she is a subiect and in respect of them to whome she is subiect she can not be their ruler As a thilde in the dutie of a childe towarde his father is his fathers subiect And a seruaunt in respecte of his master and the duty of a seruaunt can not be his masters heade But in respect of Ciuil pollicie the sonne bearing office may be in that functioÌ„ his fathers head and the kings seruaunt an other mans maister Gen. 39. as Ioseph was in the house of Putiphar So the woman being eyther as a childe to hir father or a seruaunt to hir maister or a wyfe to her husband respecting these persones can not be head ouer them in those offices that is in the office of a father a maister or a husband But in the office of a ruler and a magistrate she may be this maÌ„s wyfe that is his subiect and his head that is his magistrate So that this argument by destinction is nothing for it is a Fallax called ignoratio elenchi as resolue it and you shal see the faulte VVho so euer is one mans subiect can not be another mans ruler or the same mans ruler in an other respect But awyfe is hir husbandes subiect ergo she can bee none other maÌ„shead nor his in an other respect This is false for the contradictorie is true That a wyfe may be this mans wyfe and that mans maistres and this mans subiect in the dutie of matrimony and the same maÌ„s head in thauct horite of office Thus we se that al reasons well set out are lyke a wel kempt buss he wher neuer a here lyeth amysse so longe as he hath a hous to couer him But when he cummeth into the wynde it is sone ruffled Or lyke a paynted madams face whiche so longe as no maÌ„ bloweth vpon it nor sweat ryseth in it is gay glistring but any of these meanes make the wrinkles sone to appere So a false argumeÌ„t decked with fayre wordes semeth good but turne it naked and you shall sone see the botches The seconde Argument is this that the scripture forbiddeth that a woman should rule The secoÌ„d ArgumeÌ„t and therfore it is not tollerable the prouses be out of tholde testament Gen. 2. Esai 3. First that after the false of Adam through the womans intrcement it was enioyned hir and hir posterite as a penauÌ„ce to be at the beck and coÌ„maundemeÌ„t of the maÌ„ 2 That Esai pronouceth as a curse that the rulers for the peoples vnrulines shal be
children and women 1. Cor. 14. 1. Tim. 2. 3. that S. Paule forbiddeth theÌ„ to speake in the congregacioÌ„ Before that I answer particulerly I must saye this to them all in general that the scripture medleth with no ciuill pollicie further then to teach obedieÌ„ce And therfor what so euer is brought out of the scripture coÌ„cerning any kynd of regimeÌ„t is without the booke pulled into the game place by the eares to wrastle whether it will or no. For Christ faith Luc. 12. Quis mo constituit inter vos iudicem VVho hath made me be betwixt you a iudge as though he shuld saye myne office is not to determyne matters of pollicie of succession and enheritaunce for that belongeth to the ciuill magistrates If he had thought that it had bene within the compasse of his function why and with what conscience refused he to set theÌ„ at one whiche were at stryfe and to put that out of doubte which was in sute If he ought to do it and wold not he lacked charite and did not his dutie if it beloÌ„ged not to him how belonged it to any of his Apostles disciples or successors Had not he as large coÌ„missioÌ„ as he gaue or could he gyue that he had not But he knowing his office as the prophet Esaie had forspoken of him to be to preache the Gospel to heale the broken c. would do nothing without warraunt therfore being axed if he were a kyng he aunswered simply by a playne negatiue Regnum meum c. Math. 27. Marc 15. Ioh. 18. my kingdom is not of this world If his kingdom were not here neither the ordring of pollicies was his for remouing from his functioÌ„ the whole he must nedes remoue the part pollicie is a part of a worldly kingdome yea when they woulde haue taken him vp to make him a kyng Ioh. 16. as one that refused that belonged not to him he conueyed himselfe from among theÌ„ If teÌ„peral iurisdictioÌ„ beloÌ„ged to him why refused he his calling If it did not where had Paul Peter or any other any authorite to medle with that he refused Seing he said Sicut misit me viueÌ„s pater Ioh. 22. ita et ego mit to vos He gaue them no more scope then he had him selfe wherfore it is not like that Paul or any other would vsurpe a further authorite then he had receiued of his father or they of him and therfore Paul sheweth howe farre he wil be folowed Saying Imitatores mei essote sicut ego Christi Followe me and herken to me in those thynges that I followe and herken to my maister in he teacheth in effect this part of pollicie whiche he hadde learned of his Lorde Date Caesari quae sunt Caesaris Mar. 12. Math. 22. obey the magistrates and those that be in authorite not only for feare but for conscience he ly miteth no magistrates Rom. 13. he altereth no polycie he medleth neither with Democraties Aristocraties nor monarchies nor pscribeth whe ther old or yong riche or poore lerned or vnlerned maÌ„ or womaÌ„ shuld reigne But as he findeth theÌ„ so he leueth theÌ„ empaireth none altereth none disturbeth none knowing as Christ sayd Math. 20. Luc. 23. Principes gentiuÌ„ domina buÌ„tur eis vos auÌ„t noÌ„ sic It falleth not into a disciples an apostles or churche mans office to meddle with suche matters thei haue their princes guides and gouernours the churche men be no suche 2. Tim. 2. For Nemo militans deo implicat se mundanis negotijs It is inough for them to wayte vpon one office Priestes of fice is ouer the soule to attende as soule priestes not erraunt bay lifes Thus farre to the whole in generall nowe to eche reason in special where it is said Et ad virum erit conuersio vel desiderium tuum I myght aunswer it with the common interpretacion whiche is Though both in conceauing and brynging forth thy child thou shalt feele throwes and exceding paÌ„gues yet shalt thou not be hable to withdrawe the from thy husbande but shalt gyue occasion to haue more The payne of the former shall not make the to auoy de the next This is no euill interpretacion for it aunswereth in the maner of the payne the qualite of the offence As who should saye thou hast intyced thy husband to turne to thy folly I shal therfore make the to turne to him to thine owne smarte This place thus interpreted maketh no more for this matter then Gloria in exelsis doth proue that S. Peter say de masse But by cause some reiect this interpretacioÌ„ and we seke not to cauil but to fynd the truth therfor I wil admyt the other that it maketh for the wiues obedience toward hir husbande that she must hange vpon him as vpon hir guide followe his wyll as the wyser obey his commaundement as hir superior and to be short to knowe him for hir head and hir selfe for his subiect VVhat Graunt you this that is inough yea I must nedes do so for the truthe els and myne owne conscience would reproue me How than answere you forsothe as I did before that she muste do all this and more but vsque ad aras So far forthe as he comaundeth like a husband like a christian and like her head But if he passe his commission as if he commaunde that is vngodlye then she may answer him as S. Aug. doth the ruler Da veniam imperator Tu minaris carcerem sed deus gehennam Aug. habetur 11 q. 4. cap. ita corporis qui resistit Thou wilt haue me obey thy will for fear of thy prison and sword but I must obey goddes will for feare of his eternal fire and damnacion if her husband will commaund her in the publike weale she beinge the magistrate and not he she may say to him as the coÌ„sul said to Fabiê° siste lictor Limidec 3 Law make my husbaÌ„d to obey for heare he is not my hed but my subiect yea if he breake any lawe if it were capitall she myghte strike with the sword A vvomaÌ„ maye rule as a magistrate and yet obey as a vvife and yet be a wife good inough for the dutye that she oweth to him is not omitted in that she obserueth that she oweth to the commoÌ„ weale wherein he is as a member conteyned But if for her wedlocke dutie to him she will neglecte the common vvealth Then is she a louing wife to him and an euel head to the countrey The ii reson The .ii. reason out of Esay maketh as muche as for debarringe of yonge Princes rule as Ioas Iosias and our swiet kinge Edwarde as his sister Marye helde as it dothe againste women for they be ioigned together but in dede it maketh againste neither Esay the Hebrues Demosth For Esaye beinge worthelye called the Demosth of the Hebrues vseth suche goodly figures of speaking as all the scripture hathe not beside