[Sidenote 2: Priuate example do not breake the generall ordinance.] [Sidenote 3: 2 Politicorum Aristotelis.] [Sidenote 4: Reade Isaie the thirde chaptre.] [Sidenote 5: Amazones were monstruouse women, that coulde not abide the regiment of men, and therfore killed their husbandes, reade Iustine.] [Sidenote 6: Arist. 2. Politic.] [Sidenote 7: Lib. 50. de regulis iuris.] [Sidenote 8: What women may not be.] [Sidenote 9: 3. 16. lib. Digestorum.] [Sidenote 10: Ad Senatus consul, Veleianum.] [Sidenote 11: Lib. 3. de posulationse Tit. 1.] [Sidenote 12: Calphurnia.]
I except such as God by singular priuiledge, and for certein causes knowen onlie to him selfe, hath exempted from the common ranke of women[2], and do speake of women as nature and experience do this day declare them. Nature I say, doth paynt them furthe to be weake, fraile, impacient, feble and foolishe: and experience hath declared them to be vnconstant, variable, cruell and lacking the spirit of counsel and regiment. And these notable faultes haue men in all ages espied in that kinde, for the whiche not onlie they haue remoued women from rule and authoritie, but also some haue thoght that men subiect to the counsel or empire of their wyues were vn worthie of all publike office. For this writeth Aristotle in the seconde of his Politikes[3]: what difference shal we put, saith he, whether that women beare authoritie, or the husbanesd that obey the empire of their wyues be appointed to be magistrates? For what insueth the one, must nedes folowe the other, to witte, iniustice, confusion and disorder. The same author further reasoneth, that the policie or regiment of the Lacedemonians (who other wayes amongest the Grecians were moste excellent) was not worthie to be reputed nor accompted amongest the nombre of common welthes, that were well gouerned, because the magistrates, and rulers of the same were to [o] muche geuen to please and obey their wyues. What wolde this writer (I pray you) haue said to that realme or nation, where a woman sitteth crowned in parliament amongest the middest of men. Oh fearefull and terrible are thy iudgementes[4] (o Lord) whiche thus hast abased man for his iniquitie! I am 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 clay liue and see a woman sitting in iudgement, or riding frome parliament in the middest of men, hauing the royall crowne vpon her head, the sworde and sceptre borne before her, in signe that the administration of iustice was in her power: I am assuredlie persuaded, I say, that suche a sight shulde so astonishe them, that they shuld iudge the hole worlde to be transformed into Amazones[5], and that suche a metamorphosis and change was made of all the men of that countrie, as poetes do feyn was made of the companyons of Vlisses, or at least, that albeit the owtwarde form of men remained, yet shuld they iudge that their hartes were changed frome the wisdome, vnderstanding, and courage of men, to the foolishe fondnes and cowardise of women. Yea they further shuld 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 mother of all mischefe must nedes deuour equitie and iustice. But lest that we shall seme to be of this opinion alone[6], let vs heare what others haue seen and decreed in this mater. In the rules of the lawe thus it is written[7]: Women are remoued from all ciuile and publike office[8], so that they nether may be iudges, nether may they occupie the place of the magistrate, nether yet may they be speakers for others. The same is repe[a]ted in the third and in the sextenth bokes of the digestes[9]: Where certein persones are forbidden, _Ne pro aliis postulent_, that is, that they be no speakers nor aduocates for others. And among the rest are women forbidden, and this cause is added, that they do not against shamefastnes intermedle them selues with the causes of others[10], nether yet that women presume to vse the offices due to men. The lawe in the same place doth further declare, that a naturall shamfastnes oght to be in womankind[11], whiche most certeinlie she loseth, when soeuer she taketh vpon her the office and estate of man. As in Calphurnia[12] was euidentlie declared, who hauing licence to speake before the senate, at length became so impudent and importune, that by her babling she troubled the hole assemblie. And so gaue occasion that this lawe was established.