Selected quad for the lemma: truth_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A04928
|
The first blast of the trumpet against the monstruous regiment of women
|
Knox, John, ca. 1514-1572.
|
1558
(1558)
|
STC 15070; ESTC S108129
|
43,797
|
112
|
monstres that a woman shalbe exalted aboue a hole realme and natioÌ„ Of the same minde is Origen and diuers others Yea euen till the dayes of Augustine whose sentences I omit to to auoide prolixitie Augustine in his 22. boke writen against Faustus proueth that a woman oght to serue her husbaÌ„d 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 coÌ„clude that woman oght neuer to pretend nor thirst for that power aÌ„d authoritie which is due to maÌ„ For so he doth 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 euideÌ„tlie yet in an other place he writeth mouing this question howe can womaÌ„ 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 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 WomaÌ„ saith he coÌ„pared to other creatures is the image of God for she beareth dominion ouer them but coÌ„pared vnto man she may not be called the image of God for she beareth not rule and lordship ouer maÌ„ but oght to obey him c. And howe that woman oght to obey man he speaketh yet more clearlie in these words the womaÌ„ shalbe subiect to man as vnto Christ. For womaÌ„ saith he hath not her example frome the bodie and from the fleshe that so she shalbe subiect to man as the fleshe is vnto the spirite Because that the flesh in the weaknes and mortalitie of this life lusteth and striueth against the spirit aÌ„d therfore wold not the holie ghost geue example of subiection to the womaÌ„ of any suche thing c. This senteÌ„ce 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 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 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 coÌ„gregation and he is the sauiour of the bodie but the congregation is subiect to Christ euen so oght womeÌ„ to be to their husbaÌ„des in all thin ges 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 ceiue aÌ„d vnderstaÌ„d 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 senteÌ„ces be spoken onelie of the subiection of the maryed womaÌ„ to her husband as before I haue proued the coÌ„trarie by the plain wordes aÌ„d reasoning of S. Paule so shal I shortlie do the same by other testimonies of the forsaid writers The same Ambrose writing vpon the second chapitre of the first epistle to Timothie after he hath spoken much of the simple arraymeÌ„t of women he addeth these wordes woman oght not onelie to haue simple arraymeÌ„t 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 to womeÌ„ 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 ê“cedeth 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 commaÌ„ded them to be subiect to their men But moste plainly speaketh he writing vpoÌ„ the 16. chapitre of the epistle of S. Paule 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