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diff --git a/9660-h/9660-h.htm b/9660-h/9660-h.htm new file mode 100644 index 0000000..1c34f75 --- /dev/null +++ b/9660-h/9660-h.htm @@ -0,0 +1,4274 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" +"http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> +<meta http-equiv="content-type" content="text/html; charset=utf-8" /> +<meta http-equiv="Content-Style-Type" content="text/css" /> +<title>The First Blast of the Trumpet against the monstrous regiment of Women, by John Knox</title> + +<style type="text/css"> + +body { margin-left: 20%; + margin-right: 20%; + text-align: justify; } + +h1, h2, h3, h4, h5 {text-align: center; font-style: normal; font-weight: +normal; line-height: 1.5; margin-top: .5em; margin-bottom: .5em;} + +h1 {font-size: 300%; + margin-top: 0.6em; + margin-bottom: 0.6em; + letter-spacing: 0.12em; + word-spacing: 0.2em; + text-indent: 0em;} +h2 {font-size: 150%; margin-top: 2em; margin-bottom: 1em;} +h3 {font-size: 150%; margin-top: 2em;} +h4 {font-size: 120%;} +h5 {font-size: 110%;} + +hr {width: 80%; margin-top: 2em; margin-bottom: 2em;} + +div.chapter {page-break-before: always; margin-top: 4em;} + +p {text-indent: 1em; + margin-top: 0.25em; + margin-bottom: 0.25em; } + +p.noindent {text-indent: 0% } + +p.center {text-align: center; + text-indent: 0em; + margin-top: 1em; + margin-bottom: 1em; } + +p.footnote {font-size: 90%; + text-indent: 0%; + margin-left: 10%; + margin-right: 10%; + margin-top: 1em; + margin-bottom: 1em; } + +sup { vertical-align: top; font-size: 0.6em; } + +div.fig { display:block; + margin:0 auto; + text-align:center; + margin-top: 1em; + margin-bottom: 1em;} + +a:link {color:blue; text-decoration:none} +a:visited {color:blue; text-decoration:none} +a:hover {color:red} + +</style> + +</head> + +<body> + +<pre> +The Project Gutenberg EBook of The First Blast of the Trumpet against the monstrous regiment of Women, by John Knox + +This eBook is for the use of anyone anywhere in the United States and most +other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms of +the Project Gutenberg License included with this eBook or online at +www.gutenberg.org. If you are not located in the United States, you'll have +to check the laws of the country where you are located before using this ebook. + +Title: The First Blast of the Trumpet against the monstrous regiment of Women + +Author: John Knox + +Release Date: October 14, 2003 [EBook #9660] +[Most recently updated: June 20, 2020] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE FIRST BLAST OF TRUMPET AGAINST WOMEN *** + + + + +Produced by Steve Schulze, Debra Storr and PG Distributed Proofreaders. + + + + + + +</pre> + +<h1>The First Blast of the Trumpet against the monstrous regiment of Women</h1> + +<h2>John Knox</h2> + +<h4>1558.</h4> + +<h4>Edited by EDWARD ARBER, F.S.A., etc.,<br/> +LECTURER IN ENGLISH LITERATURE, ETC.,<br/> +UNIVERSITY COLLEGE, LONDON.</h4> + +<p class="center"> +SOUTHGATE, LONDON, N.<br/> +15 August 1878.<br/> +No. 2.<br/> +(All rights reserved.) +</p> + +<p> +[Transcribers Note: The image source for this book was a .pdf of the above +edition. The production of the pdf seems to have generated some errors +e.g. royal1 for royall. Such errors have been fixed but otherwise +the text aims to be true to the printed book.] +</p> + +<hr /> + +<h2>CONTENTS.</h2> + +<table summary="" style=""> + +<tr> +<td> <a href="#bibliography">Bibliography</a></td> +</tr> + +<tr> +<td> <a href="#introduction">INTRODUCTION</a></td> +</tr> + +<tr> +<td> <a href="#extracts">Extracts from Mr. DAVID LAING’S Preface</a></td> +</tr> + +<tr> +<td> <a href="#kingdome"><big>The First Blast of the Trumpet &c.</big></a></td> +</tr> + +</table> + +<p class="noindent"> +<a href="#kingdome"><big>THE PREFACE.</big></a> +</p> + +<p> +The wonderful silence of the godly and zealous preachers, the learned men +and of grave judgment, now in exile, that they do not admonish the inhabitants +of “greate Brittanny” how abominable before GOD is the Empire or Rule of +Wicked Woman, yea, of a traitress and bastard. +</p> + +<p> +This is contrary to the examples of the ancient prophets. +</p> + +<p> +I am assured that GOD hath revealed unto some in this our age, that +it is more than a monster in nature that a Woman shall reign and have empire +above Man. +</p> + +<p class="noindent"> +<a name="aansobj"></a><a href="#kingobj"><big>ANSWERS TO THE OBJECTIONS</big></a> +</p> + +<p> +Why no such doctrine ought to be published in these our dangerous days. +</p> + +<p> +(a) <i>It may seem to tend to sedition</i>. +</p> + +<p>(b) <i>It shall be dangerous not only to the writer or publisher, but +to all as shall read the writings, or favour this truth spoken</i>. +</p> + +<p>(c) <i>It shall not amend the chief offenders, because</i><br/> +<i>1. It shall never come to their ears</i><br/> +<i>2. They will not be admonished</i>.<br/> +</p> + +<p> +If any think that the Empire of Women is not of such importance that for +the surpressing of the same any man is bound to hazard his life: I answer, +that to suppress it, is in the hand of GOD alone; but to utter the impiety +and abomination of the same, I say, it is the duty of every true messenger +of GOD to whom the truth is revealed in that behalf. +</p> + +<p class="noindent"> +<a href="#firstblast"><big>The First Blast to awake Women degenerate.</big></a> +</p> + +<p class="noindent"> +<big>THE DECLAMATION.</big> +</p> + +<p> +<i>The</i> Proposition. To promote a Woman to bear rule, superiority, dominion +or empire above any realm, nation or city is<br/> +A. Repugnant to nature.<br/> +B. Contumely to GOD.<br/> +C. The subversion of good order, of all equity and justice. +</p> + +<p> +A. Men illuminated only by the light of nature have seen and determined +that it is a thing most repugnant to nature, that Women rule and govern +over men. +</p> + +<p> +B. 1. Woman in her greatest perfection was made to serve and obey man, +not to rule and command him. +</p> + +<p> +2. After the fall, she was made subject to man by the irrevocable sentence +of GOD. In which sentence there are two parts.<br/> +(a) A dolour, anguish and pain as oft as ever she shall be a mother.<br/> +(b) A subjection of her self, her appetites and will to her husband and his +will. +</p> + +<p> +From the former part of this malediction can neither art, nobility, policy +nor law made by man deliver women: but, alas, ignorance of GOD, ambition +and tyranny have studied to abolish and destroy the second part of GOD’s +punishment. +</p> + +<p> +3. This subjection, understood by many to be that of the wife to the +husband, is extended by Saint PAUL to women in general To which consent +TERTULLIAN, AUGUSTINE, AMBROSE, CHRYSOSTOM, BASIL +</p> + +<p> +4. The two other Mirrors, in which we may behold the order of Nature. +(a) The natural body of man<br/> +(b) The civil body of that Commonwealth [of the Jews] in which GOD by +his own word hath appointed an order. +</p> + +<p> +C. The Empire of a Woman is a thing repugnant to justice, and the destruction +of every commonwealth where it is received.<br/> +(a) If justice be a constant and perpetual will to give to +every person their own right: then to give or to will to give to any person +that which is not their right, must repugn to justice. But to reign above +Man can never be the right to Woman: because it is a thing denied unto +her by GOD, as is before declared.<br/> +(b) Whatsoever repugneth to the will of GOD expressed in His most sacred +word, repugneth to justice. That Women have authority over Men repugneth +to the will of GOD expressed in His word. Therefore all such authority +repugneth to justice. +</p> + +<p class="noindent"> +<a name="ablastobj"></a><a href="#firstobj">ANSWERS TO OBJECTIONS.</a> +</p> + +<p> +1. <i>The examples of DEBORAH [Judges iv. 4] and HULDAH [2 Kings xxii 14</i>.] +</p> + +<p>2. <i>The law of MOSES for the daughters of ZELOPHEHAD [Numb. xxvii. +7, and xxxvi. 11</i>] +</p> + +<p>3. <i>The consent of the Estates of such realms as have approved the +Empire and Regiment of Women</i>. +</p> + +<p>4 [<i>The long custom which hath received the Regiment of Women. The +valiant acts and prosperity. Together with some Papistical laws which have +confirmed the same</i>. +</p> + +<p>*<sup>*</sup>* This objection was not directly replied to; but instead, +the two following ones.]<br/> +(a) <i>Albeit Women may not absolutely reign by themselves; +because they may neither sit in judgment, neither pronounce sentence, neither +execute any public office: yet may they do all such things by their Lieutenants, +Deputies, and Judges substitutes</i>.<br/> +(b) <i>A woman born to rule over any realm, may choose her a husband; +and to him she may transfer and give her authority and right</i>. +</p> + +<p class="noindent"> +<a name="aadmon"></a><a href="#admonition">THE ADMONITION.</a> +</p> + +<p> +And now to put an end to the First Blast. Seeing that by the Order of Nature; +by the malediction and curse pronounced against Woman; by the mouth of +Saint PAUL, the interpreter of GOD’s sentence; by the example of that Commonwealth +in which GOD by His word planted order and policy; and finally, by the +judgment of the most godly writers: GOD hath dejected women from rule, +dominion, empire and authority above man. Moreover, seeing that neither +the example of DEBORAH, neither the law made for the daughters of ZELOPHEHAD, +neither yet the foolish consent of an ignorant multitude: be able to justify +that which GOD so plainly hath condemned. Let all men take heed what quarrel +and cause from henceforth they do defend. If GOD raise up any noble heart +to vindicate the liberty of his country and to suppress the monstrous Empire +of Women: let all such as shall presume to defend them in the same, most +certainly know; that in so doing they lift their hand against GOD, and +that one day they shall find His power to fight against their foolishness. +</p> + +<p class="noindent"> +<a name="areader"></a><a href="#tothereader">JOHN KNOX to the Reader</a> +</p> + +<p class="noindent"> +<a name="aapendix"></a><a href="#appendix">APPENDIX.</a> +</p> + +<p class="center"> +1559. +</p> + +<p> +<a href="#12july">12 July. JOHN KNOX to Sir WILLIAM CECIL</a> +</p> + +<p> +<a href="#20july">20 July. JOHN KNOX’S Declaration to Queen ELIZABETH</a> +</p> + +<p class="center"> +1561. +</p> + +<p> +<a href="#20march">20 Mar. THOMAS RANDOLPH to Sir WILLIAM CECIL</a> +</p> + +<p> +<a href="#5aug">5 Aug. JOHN KNOX’S Second Defence to Queen ELIZABETH</a> +</p> + +<p> +<a href="#privateopinion">Extracts from JOHN KNOX’S History of the +Church of Scotland</a> +</p> + +<div class="chapter"> + +<h2><a name="bibliography"></a><i>BIBLIOGRAPHY.</i></h2> + +<p class="center"> +<i>The First Blast of the Trumpet etc.</i> +</p> + +<p class="center"> +ISSUES IN THE AUTHOR’S LIFETIME. +</p> + +<p class="center"> +A. <i>As a separate publication</i>. +</p> + +<p> +1. 1558. [i.e. early in that year at Geneva. 8vo.] See title at p. 1. +</p> + +<p class="center"> +B. <i>With other Works.</i> +</p> + +<p> +None known. +</p> + +<p class="center"> +ISSUES SINCE HIS DEATH. +</p> + +<p class="center"> +A. <i>As a separate publication</i>. +</p> + +<p> +2. [?1687? Edinburgh.] 8vo. The First Blast of the Trumpet against the +monstrous Regimen[t] of Women. +</p> + +<p>4. 15. Aug. 1878. Southgate London N. <i>English Scholar’s Library</i>.<br/> +The present impression. +</p> + +<p class="center"> +B. <i>With other Works</i>. +</p> + +<p> +1846-1848. Edinburgh. 8vo. <i>Bannatyne Club</i>. The Works of JOHN KNOX. +Collected and edited by DAVID LAING. In 6 Vols. A special and +limited edition of 112 copies of the First Two Volumes was struck off for +this Printing Club. +</p> + +<p> +1846-1848. Edinburgh. 8vo. <i>Wodrow Club</i>. The same Two Volumes issued to +this Society. +</p> + +<p> +1854-1864. Edinburgh. 8vo. The remaining Four Volumes published by Mr. T. G. +STEVENSON. The First Blast &c. is at Vol. iv. 349. +</p> + +<p class="center"> +Early Replies to the First Blast etc. +</p> + +<p> +1. 26 Apr. 1559. Strasburgh. 4to. [JOHN AYLMER, afterwards Bishop of LONDON]. +An Harborovve for faithfull and trewe subiectes, agaynst the late blowne +Blaste, concerninge the Gouernmente of VVemen wherin he confuted all such +reasons as a straunger of late made in that behalfe, with a breife exhortation +to Obedience. Anno. M.D. lix. +</p> + +<p> +[This calling John Knox a “stranger” sounds to us like a piece of +impudence, but may bring home to us that Scotland was then to Englishmen a +foreign country.] +</p> + +<p> +2. 1565-6. Antwerp. 8vo. PETRUS FRARINUS, M.A. Oration against the Vnlawfull +Insurrections of the Protestantes of our time, under the pretence to refourme +religion. +</p> + +<p> +Made and pronounced in the Schole of Artes at Louaine, the xiiij of December. +Anno 1565. And now translated into English with the aduise of the Author. +Printed by JOHN FOWLER in 1566. +</p> + +<p> +The references to KNOX and GOODMAN are at E. vj and F. ij. At the end of this +work is a kind of Table of Contents, each reference being illustrated with a +woodcut depicting the irightful cruelties with which the Author in the text +charges the Protestants. One woodcut is a curious representation of GOODMAN and +NOKES. +</p> + +<p> +Doctor FULKE wrote a <i>Confutation</i> of this work. +</p> + +<p> +3. 1579. Paris. 8vo. DAVID CHAMBERS of Ormond. Histoire abregĂ©e de tous les +Roys de France, Angleterre et Escosse, etc. In three Parts, each with a +separate Title page. +</p> + +<p> +The Third Part is dated 21 August 1573; is dedicated to CATHERINE DE MEDICI; +and is entitled +</p> + +<p> +Discours de la legitime succession des femmes aux possessions de leurs parens: +et du gouernement des princesses aux Empires et Royaumes. +</p> + +<p> +4. 1584. [Printed abroad]. 8vo. JOHN LESLEY, Bishop of ROSS. A treatise +towching the right, title and interest of the most Excellent Princesse MARIE, +Queen of Scotland, And of the most noble King JAMES, her Graces sonne, to the +succession of the Crowne of England. ... Compiled ahd published before in +Latin, and after in English. The Blast is alluded to at C. 2. +</p> + +<p> +5. 1590. [Never printed.] Lord HENRY HOWARD [created Earl of NORTHAMPTON 13 +March 1604.], a voluminous writer, but few of whose writings ever came to the +press. +</p> + +<p> +A dutifull defence of the lawfull Regiment of women deuided into three bookes. +The first conteyneth reasons and examples grounded on the law of nature. The +second reasons and examples grownded on the Ciuile lawes. The third reasons and +examples grounded on the sacred lawes of god with an awnswer to all false and +friuolous obiections which haue bene most vniustlie cowntenaunced with +deceitfull coulores forced oute of theis lawes in disgrace of their approued +and sufficient authorytie. <i>Lansd. MS</i>. 813 and <i>Harl. MS</i>. 6257. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + + +<h2><a name="introduction"></a>INTRODUCTION.</h2> + +<p> +At the time this tract was written the destinies, immediate and prospective, +of the Protestant faith seemed to lay wholly in the laps of five women, +viz:— +</p> + +<p> +CATHERINE DE MEDICI, Queen of France. +</p> + +<p> +MARIE DE LORRAINE, Queen Regent of Scotland, whose sole heir was her +daughter MARY, afterwards Queen of Scots. +</p> + +<p> +MARY TUDOR, Queen of England, having for her heir apparent the Princess +ELIZABETH. +</p> + +<p> +Of these, the last—also of least account at this moment, being in +confinement—was the only hope of the Reformers. The other four, largely +directing the affairs of three kingdoms, were steadfastly hostile to the new +faith. Truly, the odds were heavy against it. Who could have anticipated that +within three years of the writing of this book both MARY TUDOR and MARY DE +LORRAINE would have passed away; that KNOX himself would have been in Scotland +carrying on the Reformation; and that ELIZABETH would have commenced her +marvellous reign. So vast a change in the political world was quite beyond all +reasonable foresight. +</p> + +<p> +Meanwhile there was only present to the vision and heart of the Reformer +as he gazed seaward, from Dieppe, but the unceasing blaze of, the martyr +fires spreading from Smithfield all over England. Month after month this +horrid work was deliberately carried on and was increasing in intensity. +</p> + +<p>We se our countrie set furthe for a pray to foreine nations, +we heare the blood of our brethren, the membres of Christ Iesus most cruellie +to be shed, and the monstruous empire of a cruell women (the secrete counsel +of God excepted) we knowe to be the onlie occasion of all the miseries: +and yet with silence we passe the time as thogh the mater did nothinge +appertein to vs. p. 3. +</p> + +<p> +The vigour of the persecution had struck all heart out of the Protestants. Was +this to go on for ever? Heart-wrung at the ruthless slaughter—as we, in +our day, have been by the horrors of the Indian mutiny or of the Bulgarian +atrocities—the Reformer sought to know the occasion of all these +calamities. At that moment, he found it in the Empire of Woman. Afterwards he +referred much of this book to the time in which it was written [pp. 58 and 61]. +Shall we say that his heart compelled his head to this argument, that his +indignation entangled his understanding on this subject? Just as MILTON was led +to the discussion of the conditions of divorce, through his desertion by his +wife MARY POWELL; so the fiery martyrdoms of England led KNOX to denounce the +female sex in the person of her whom we still call “Bloody MARY” +that was the occasion of them all. +</p> + +<p>If in the happiest moment of his happiest dream, JOHN KNOX could have +foreseen our good and revered Queen VICTORIA reigning in the hearts of +the millions of her subjects, and ruling an Empire wider by far than those +of Spain and Portugal in his day; if he could have seen England and Scotland +ONE COUNTRY, bearing the name which, as almost of prophecy, he has foreshadowed +for them in this tract, “the Ile of greate Britanny;” if he could have +beheld that one country as it now abides in its strength and its wealth, +the most powerful of European states; if he could have realized free Italy +with Rome, the Popes without temporal power, and modern civilisation more +than a match for Papal intrigues; if he could have known that the gospel +for which he lived had regenerated the social life of Great Britain, that +it was tha confessed basis of our political action and the perennial spring +of our Christian activities, so that not merely in physical strength, but +in moral, force and mental enlightenment we are in the van of the nations +of the world: if the great Scotch Reformer had but had a glimpse of this +present reality, this tract would never have been written, and he would +willingly have sung the paean of aged SIMEON and passed out of this life. +</p> + +<p>But this work was the offspring of the hour of darkness, if not of despair. +Something must be done. A warrior of the pen, he would forge a general +argument against all female rule that would inclusively destroy the legal +right of MARY to continue these atrocities. +</p> + +<h3>II.</h3> + +<p> +The first note of this trumpet blast, “The Kingdom apperteineth to our +GOD,” shows us the vast difference between the way in which men regarded +the Almighty Being then and now. Shall we say that the awe of the Deity +has departed! Now so much stress is laid on the Fatherhood of GOD: in KNOX’S +time it was His might to defend His own or to take vengeance on all their +murderers. Both views are true. Nevertheless this age does seem wanting +in a general and thorough reverence for His great name and character. +</p> + +<p> +KNOX seems like some great Hebrew seer when he thus pronounces the doom +of MARY and her adherents. +</p> + +<p> +The same God, who did execute 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 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, as well 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 Iesabal 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 sometimes did fauor her with deadly hatred +against her, that they may execute his iudgementes. And therfore let such as +assist her, take hede what they do. +</p> + +<h3>III.</h3> + +<p> +There are some notable incidental matters in this tract. +First in matters of State. As +</p> + +<p> +The spaniardes are Iewes and they bragge that Marie of England +is the roote of Iesse. p. 46. +</p> + +<p> +That most important testimony that the Reformation under EDWARD VI was +mainly the work of the King and his court; as it had been in the days of +his father HENRY VIII. +</p> + +<p> +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 courage of capitaines, +the witte and policie of counselers, the learning of bishoppes<a href="#fn-1" name="fnref-1" id="fnref-1"><sup>[1]</sup></a>, 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. +p. 30. +</p> + +<p> +The political shrewdness of the Writer on the entanglement of England in +the Spanish War against France, whereby we lost Calais on the 6th January +1558. +</p> + +<p> +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 into the same, as the nobilitie<a href="#fn-2" name="fnref-2" id="fnref-2"><sup>[2]</sup></a> 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 president of the counsel, +p. 31. +</p> + +<p> +The absence of any specific allusion to Calais shows that this book was +wholly written before its capture. +</p> + +<p> +Next, in the imagery with which he expresses his insight into the nature +of things. As +</p> + +<p> +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, drie dust of the +earth). p. 19. +</p> + +<p> +The wise, politic, and quiet spirites of this world, p. 8. +</p> + +<p> +The veritie of God<a href="#fn-3" name="fnref-3" id="fnref-3"><sup>[3]</sup></a> is of that nature, that at one time or +at other, it will pourchace to it selfe audience. It is an odour and smell, +that can not be suppressed, yea it is a trumpet that will sound in despite +of the adversarie. +</p> + +<p> +Lastly, the marvellous lashing of women, throughout: climaxing in +</p> + +<p> +Woman ... the porte and gate of the deuil. +</p> + +<p class="footnote"> +<a name="fn-1" id="fn-1"></a> <a href="#fnref-1">[1]</a> +what robbed God of his honor in England in the time of the Gospell. +</p> + +<p class="footnote"> +<a name="fn-2" id="fn-2"></a> <a href="#fnref-2">[2]</a> +The nobilitie and the hole realme of England, caste themselves willing in to +the pit. +</p> + +<p class="footnote"> +<a name="fn-3" id="fn-3"></a> <a href="#fnref-3">[3]</a> +The propertie of Goddes truth. +</p> + +<h3>IV.</h3> + +<p> +This work is therefore to us rather “the groaning of this angel,” this +“watchman of the LORD” at the national subjection, the fiery martyrdoms, +“the sobs and tears of the poor oppressed;” than the expression of any +fundamental principle on which GOD has constituted human society. Intellectually, +there is partiality, forgetfulness and disproportion in the argument. It +applies as much to a Man as to a Woman, and more to a wicked than a good +Woman. He started on the assumption that almost all women in authority +were wicked. Time however alters many things; and he lived to love and +reverence Queen ELIZABETH. +</p> + +<p> +So these trumpet notes are the outpouring of a very great nature, if +not of a great thinker; of one whose absolute and dauntless devotion to +GOD, to truth, to right, whose burning indignation against wrong-doing +and faith in the Divine vengeance to overtake it, fitted him to do a giant’s +work in the Reformation, and will enshrine his memory in the affection +of all good men till time shall end. +</p> + +<hr /> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="extracts"></a>EXTRACTS FROM MR. DAVID LAING’S PREFACE.</h2> + +<p> +With some other hints, gratefully acknowledged. +</p> + +<p>Of the various writings of the Reformer, no one was the occasion of +exciting greater odium than his <i>First Blast against the monstrous Regiment +or Government of Women</i>. Unlike all his other publications, it appeared +anonymously, although he had no intention of ultimately concealing his +name. His purpose was, as he tells us, “Thrice to Blow the Trumpet in the +same matter, if GOD so permit,” and, on the last occasion, to announce +himself as the writer, to prevent any blame being imputed to others. This +intention, it is well known, was never carried into effect. That KNOX’S +views were in harmony with those of his colleagues, GOODMAN, WHITTINGHAM, +and GILBY, need hardly be stated: but the reception of the little work +fully confirmed the Author’s opinion, that it would not escape “the reprehension +of many.” This may in a great measure be attributed to the course of public +events within a few months of its publication. +</p> + +<p> +The subject of Female Government had engaged his attention at an earlier +period. One of his Questions submitted to BULLINGER in 1554 was “Whether a +Female can preside over, and rule a kingdom by divine right?” And in answer to +some doubts regarding the Apparel of Women, he himself says that “if women take +upon them the office which GOD hath assigned to men, they shall not escape the +Divine malediction.” In his <i>Additions</i> to the <i>Apology for The +Protestants in prison at Paris</i>, he expresses his conviction that the +government of Princes had come to that state of iniquity that “no godly person +can enjoy office or authority under them.” This assertion indeed was not +specially applicable to Female government, but his feelings in reference to the +persecutions in England under MARY, and in Scotland under the Queen Regent, +impelled him to treat of a subject which all others at the time seemed most +sedulously to avoid. +</p> + +<p> +His First <i>Blast</i> was probably written at Dieppe towards the end +of 1557; and it was printed early in the following year at Geneva, as is +apparent upon comparison with other books from the press of JOHN CRESPIN +in that city. +</p> + +<p> +A copy of the work having been sent to JOHN FOX, then residing at Basle, +he wrote “a loving and friendly letter” to the author, in which he expostulates +with him on the impropriety of the publication. In KNOX’S reply, dated +the 18th of May 1558, he says, he will not excuse “his rude vehemencie +and inconsidered affirmations, which may appear rather to proceed from +choler than of zeal or reason.” “To me,” he adds, “it <i>is</i> enough +to say, that black is not white, and man’s tyranny and foolishness is +not GOD’s perfect ordinance.” +</p> + +<p> +The similar work of GOODMAN on <i>Obedience to Superior</i> Powers which +appeared at Geneva about the same time, was also suggested by the persecuting +spirit which then prevailed. But both works were published somewhat unseasonably, +as such questions on <i>Government</i> and <i>Obedience</i>, it is justly +observed, might have been more fitly argued when a King happened to fill +the throne. The terms used by GOODMAN in reference to MARY, Queen of England, +are not less violent than unseemly. She died on the 17th of November 1558, +and her successor regarded the authors of those works with the utmost dislike; +although neither of them, in their writings, had any special reference +or the least intention of giving offence to Queen ELIZABETH.... +</p> + +<p> +That these works, and every person supposed to entertain similar sentiments, +should be regarded with marked aversion by Queen ELIZABETH, need excite +no surprise. +</p> + +<p> +In the beginning of the year 1559, CALVIN having revised and republished +his <i>Commentaries</i> on <i>ISAIAH</i>, originally dedicated to EDWARD +VI. in 1551; he addressed the work in a printed Epistle to Her Majesty: +but his messenger brought him back word that his homage was not kindly +received by Her Majesty, because she had been offended with him by reason +of some writings published with his approbation at Geneva. +</p> + +<p> +CALVIN felt so greatly annoyed at this imputation, that he addressed a letter<a +name="FNanchor1"></a><a href="#Footnote1"><sup>[1]</sup></a> to Sir WILLIAM +CECIL, in which he expresses himself with no small degree of asperity on the +subject of KNOX’S First B<i>last</i>. He says— +</p> + +<p> +Two years ago [i.e. <i>in</i> 1557] JOHN KNOX asked of me, +in a private conversation, what I thought about the Government of Women. +I candidly replied, that as it was a deviation from the original and proper +order of nature, it was to be ranked, no less than slavery, among the punishments +consequent +upon the fall of man: but that there were occasionally women so endowed, +that the singular good qualities which shone forth in them made it evident +that they were raised up by Divine authority; either that GOD designed +by such examples to condemn the inactivity of men, or for the better setting +forth of His own glory. I brought forth Huldah and Deborah; and added, +that GOD did not vainly promise by the mouth of Isaiah that “Queens should +be nursing mothers of the Church”; by which prerogative it is very evident +that they are distinguished from females in private life. I came at length +to this conclusion, that since, both by custom, and public consent, and +long practice, it hath been established, that realms and principalities +may descend to females by hereditary right, it did not appear to me necessary +to move the question, not only because the thing would be most invidious; +but because in my opinion it would not be lawful to unsettle governments +which are ordained by the peculiar providence of GOD. +</p> + +<p> +I had no suspicion of the book, and for a whole year was ignorant of +its publication. When I was informed of it by certain parties, I sufficiently +shewed my displeasure that such paradoxes should be published; but as the +remedy was too late, I thought that the evil, which could not now be corrected, +should rather be buried in oblivion than made a matter of agitation. +</p> + +<p> +Inquire also at your father in law [Sir ANTHONY COOKE] what my reply +was, when he informed me of the circumstance through Beza. And MARY was +still living, so that I could not be suspected of flattery. +</p> + +<p> +What the books contain, I cannot tell; but KNOX himself will allow that +my conversation with him was no other than what I have now stated. +</p> + +<p> +Calvin then proceeds to say, that great confusion might have arisen by +any decided opposition, and there would have been cause to fear, that in +such a case— +</p> + +<p> +By reason of the thoughtless arrogance of one individual, the +wretched crowd of exiles would have been driven away, not only from this +city [of Geneva] but even from almost the whole world. +</p> + +<p> +Some years later, and subsequent to CALVIN’S death, BEZA, in a letter to +BULLINGER, adverts to Queen ELIZABETH’S continued dislike to the +Church of Geneva. In his letter, dated the 3rd of September 1566, he +says— +</p> + +<p> +Some years later, and subsequent to CALVIN’S death, BEZA, in +a letter to BULLINGER, adverts to Queen ELIZABETH’S continued dislike to +the Church of Geneva. In his letter, dated the 3rd of September 1566, he +says— +</p> + +<p> +For as to our Church, I would have you know that it is so hateful to +the Queen [of England], that on this account she has never said a single +word in acknowledgement of the gift of my <i>Annotations [on the New Testament]</i>. +The reason of her dislike is twofold; one, because we are accounted too +severe and precise, which is very displeasing to those who fear reproof; +the other is, because formerly, though without our knowledge, during the +lifetime of Queen MARY, two books were published here in the English language, +one by Master KNOX against the <i>Government of Women</i>, the other by +Master GOODMAN on the <i>Rights of the Magistrate</i>. +</p> + +<p> +As soon as we learned the contents of each, we were much displeased, and their +sale was forbidden in consequence; but she, notwithstanding, cherishes the +opinion she has taken into her head<a name="FNanchor2"></a><a href="#Footnote2"><sup>[2]</sup></a>. +</p> + +<p class="footnote"> +<a name="Footnote1"></a><a href="#FNanchor1">[1]</a> The letter is +not dated, but it was subsequent to one written on the 29th of January +1559 [i.e. 1560], <i>Zurich Letters</i>. Second Series, p. 35. +</p> + +<p class="footnote"> +<a name="Footnote2"></a><a href="#FNanchor2">[2]</a> <i>Zurich Letters</i>. +Second Series, p. 34. +</p> + +<hr /> + +<h2><a name="kingdome"></a>THE FIRST BLAST OF THE TRUMPET AGAINST THE +MONSTRVOVS REGIMENT OF WOMEN.</h2> + +<p class="center"> +Veritas temporis filia, +</p> + +<p class="center"> +M. D. LVIII. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2>THE KINGDOME APPERTEINETH TO OVR GOD.</h2> + +<p>Wonder it is, that amongest so many pregnant wittes as the Ile of greate +Brittanny hath produced, so many godlie and zelous preachers as England +did somtime norishe, and amongest so many learned and men of graue iudgement, +as this day by Iesabel are exiled, none is found so stowte of courage, +so faithfull to God, nor louing to their natiue countrie, that they dare +admonishe the inhabitantes of that Ile how abominable before God, is the +Empire or Rule of a wicked woman, yea of a traiteresse and bastard. And +what may a people or nation left destitute of a lawfull head, do by the +authoritie of Goddes worde in electing and appointing common rulers and +magistrates. That Ile (alas) for the contempt and horrible abuse of Goddes +mercies offred, and for the shamefull reuolting to Satan frome Christ Iesus, +and frome his Gospell ones professed, doth iustlie merite to be left in +the handes of their own counsel, and so to come to confusion and bondage +of strangiers. But yet I feare that this vniuersall negligence<a name="amn1"></a><a href="#mn1"><sup>[1]</sup></a> +of such as somtimes were estemed watchemen, shall rather aggrauate our +former ingratitude, then excuse this our vniuersall and vngodlie silence, +in so weightie a mater. We se our countrie set furthe for a pray to foreine +nations, we heare the blood of our brethren, the membres of Christ Iesus +most cruellie to be shed, and the monstruous empire of a cruell woman (the +secrete counsel of God excepted) we knowe to be the onlie occasion of all +these miseries: and yet with silence we passe the time as thogh the mater +did nothinge appertein to vs. But the contrarie examples of the auncient +prophetes<a name="amn2"></a><a href="#mn2"><sup>[2]</sup></a> moue me to +doubte of this our fact. For Israel did vniuersalie decline frome God by +embrasing idolatrie vnder Ieroboam. In whiche they did continue euen vnto +the destruction of their common welthe<a name="amn3"></a><a href="#mn3"><sup>[3]</sup></a>. +And Iuda withe Ierusalem did followe the vile superstition and open iniquitie +of Samaria<a name="amn4"></a><a href="#mn4"><sup>[4]</sup></a>. But yet +ceased not the prophetes of God to admonishe the one and the other: Yea +euen after that God had poured furthe his plagues vpon them<a name="amn5"></a><a href="#mn5"><sup>[5]</sup></a>. +For Ieremie did write to the captiues of Babylon, and did correct their +errors, plainlie instructing them, who did remaine in the middest of that +idolatrouse nation. Ezechie<a name="amn6"></a>l<a href="#mn6"><sup>[6]</sup></a> +frome the middest of his brethren prisoners in Chaldea, did write his vision +to those that were in Ierusalem, and sharplie rebukinge their vices, assured +them that they shuld not escape the vengeance of God by reason of their +abominations committed. +</p> + +<p class="footnote"> +<a name="mn1"></a><a href="#amn1">[1]</a>: the Negligence of watchemen. +</p> + +<p class="footnote"> +<a name="mn2"></a><a href="#amn2">[2]</a>: The diligence of the olde +prophetes of God. +</p> + +<p class="footnote"> +<a name="mn3"></a><a href="#amn3">[3]</a>: I. Reg. 12. +</p> + +<p class="footnote"> +<a name="mn4"></a><a href="#amn4">[4]</a>: Ezech. 16. +</p> + +<p class="footnote"> +<a name="mn5"></a><a href="#amn5">[5]</a>: Ierem. 29. +</p> + +<p class="footnote"> +<a name="mn6"></a><a href="#amn6">[6]</a>: Ezech. 7,8,9. +</p> + +<p>The same prophetes for comfort of the afflicted and chosen saintes +of God, who did lie hyd amongest the reprobate of that age<a name="amn7"></a><a href="#mn7"><sup>[7]</sup></a> +(as commonlie doth the corne amongest the chaffe) did prophecie and before +speake the changes of kingdomes, the punishmentes of tyrannes, and the +vengeance<a name="amn8"></a><a href="#mn8"><sup>[8]</sup></a> whiche God +wold execute vpon the oppressors of his people. The same did Daniel and +the rest of the prophetes euerie one in their season. By whose examples +and by the plaine precept, which is geuen to Ezechiel, commanding him that +he shall say to the wicked: Thou shalt die the death. We in this our miserable +age are bounde to admonishe<a name="amn9"></a><a href="#mn9"><sup>[9]</sup></a> +the world and the tyrannes thereof, of their sodeine destruction, to assure +them, and to crie vnto them, whether they list to heare or not. That the +blood of the saintes, which by them is shed, continuallie crieth and craueth<a name="amn10"></a><a href="#mn10"><sup>[10]</sup> +</a>vengeance +in the presence of the Lorde of hostes. And further it is our dutie to +open the truthe reueled vnto vs, vnto the ignorant and blind world, vnlest +that to our owne condemnation we list to wrap vp and and hyde the talent +committed to our charge. I am assured that God hath reueled to some in +this our age, that it is more then a monstre in nature, that a woman shall +reigne and haue empire aboue man. And yet with vs all, there is suche silence, +as if God therewith were nothing offended. The naturall man, ennemy to +God shall fynd, I knowe, many causes why no suche doctrine oght to be published +in these our dangerous dayes. First, for that it may seme to tend to sedition<a name="amn11"></a><a href="#mn11"><sup>[11]</sup></a>: +secondarilie, it shal be dangerous, not onlie to the writer or publisher, +but also to all such as shall reade the writinges, or fauor this truth +spoken: and last it shall not amend the chief offenders, partlie because +it shall neuer come to their eares, and partlie because they will not be +admonished in such cases. I answer, yf any of these be a sufficient reason +that a truth knowen shalbe conceled, then were the auncient prophetes of +God very fooles, who did not better prouide for their owne quietnes, then +to hasard their liues for rebuking of vices, and for the opening of such +crimes, as were not knowen to the world, And Christ Iesus did iniurie to +his Apostles, commanding them to preache repentance and remission of synnes +in his name to euerie realme and nation. And Paule did not vnderstand his +owne libertie, when he cried, wo be to me, if I preache not the Euangile. +Yf feare, I say, of persecution<a name="amn12"></a><a href="#mn12"><sup>[12]</sup></a>, +of sclander, or of any inconuenience before named might have excused, and +discharged the seruantes of God<a name="amn13"></a><a href="#mn13"><sup>[13]</sup></a>, +from plainlie rebuking the sinnes of the world; iuste cause had euerie +one of them to haue ceased frome their office. For sodeinlie their doctrine +was accused by termes of sedition, of newe learning, and of treason: persecution +and vehement trouble did shortlie come vpon the professours with the preachers<a name="amn14"></a><a href="#mn14"><sup>[14]</sup></a>: +kinges, princes and worldlie rulers did conspire against God and against +his anoynted Christ Iesus. But what? Did any of these moue the prophetes +and Apostles to faynt in their vocation? no. But by the resistance, whiche +the deuill made to them by his suppostes, were they the more inflamed to +publishe the truthe reueled vnto them and to witnesse with their blood, +that greuous condemnation and Goddes heuie vengeance shuld folowe the proude +contempt of graces offred. The fidelitie, bold courage, and constancie +of those that are passed before vs, oght to prouoke vs to folowe their +footsteppes, onles we loke for an other kingdome then Christ hath promised +to such as perseuere in profession of his name to the end. Yf any think +that the empire of women, is not of such importance, that for the suppressing +of the same, any man is bounde to hasarde his life, I answer, that to suppresse +it, is in the hand of god alone. But to vtter the impietie and abomination +of the same, I say, it is the dutie of euerie true messager of God, to +whome the truth is reueled in that behalfe. For the especiall dutie<a name="amn15"></a><a href="#mn15"><sup>[15]</sup></a> +of Goddes messagers is to preache repentance, to admonishe the offenders +of their offenses, and to say to the wicked, thou shalt die the death, +except thou repent. This, I trust, will no man denie to be the propre office +of all Goddes messagers to preache (as I haue said) repentance and remission +of synnes. But nether of both can be done, except the conscience of the +offenders be accused and conuicted of transgression. For howe shall any +man repent not knowing wher in he hath offended? And where no repentance +is founde<a name="amn16"></a><a href="#mn16"><sup>[16]</sup></a>, there +can be no entrie to grace. And therfore I say, that of necessitie it is, +that, this monstriferouse empire of women, (which amongest all enormities, +that this day do abound vpon the face of the hole earth, is most detestable +and damnable) be openlie reueled and plainlie declared to the world, to +the end that some may repent and be saued. And thus farre to the first +sorte. +</p> + +<p class="footnote"> +<a name="mn7"></a><a href="#amn7">[7]</a>: God alway had his people +amongst the wicked, who neuer lacked their prophetes and teachers. +</p> + +<p class="footnote"> +<a name="mn8"></a><a href="#amn8">[8]</a>: Isaie. 13. Ierem. 6. Ezech. +36. +</p> + +<p class="footnote"> +<a name="mn9"></a><a href="#amn9">[9]</a>: Examples what teachers +oght to do in this time. +</p> + +<p class="footnote"> +<a name="mn10"></a><a href="#amn10">[10]</a>: Ezech. 2, Apoca. 6. +</p> + +<p class="footnote"> +<a name="mn11"></a><a href="#amn11">[11]</a>: Thre chef reasons, that +do stay man from speaking the truthe. +</p> + +<p class="footnote"> +<a name="mn12"></a><a href="#amn12">[12]</a>: 1. Cor. 9. +</p> + +<p class="footnote"> +<a name="mn13"></a><a href="#amn13">[13]</a>: Mat. 26. Act. 18, 21. +</p> + +<p class="footnote"> +<a name="mn14"></a><a href="#amn14">[14]</a>: Psalm. 2. Act. 4. +</p> + +<p class="footnote"> +<a name="mn15"></a><a href="#amn15">[15]</a>: It is necessarie for +everie man to open the impietie, whiche he knoweth to hurt his commonwelth. +</p> + +<p class="footnote"> +<a name="mn16"></a><a href="#amn16">[16]</a>: No man can repent except +he knowe his synne. +</p> + +<p> +To such as thinke that it will be long before such doctrine come to +the eares of the chief offenders, I answer that the veritie of God is of +that nature, that at one time or at other, it will pourchace to it selfe +audience. It is an odour and smell, that can not be suppressed<a name="amn17"></a><a href="#mn17"><sup>[17]</sup></a>, +yea it is a trumpet that will sound in despite of the aduersarie. It will +compell the verie ennemies to their own confusion, to tes tifie and beare +witnesse of it. For I finde that the prophecie and preaching of Heliseus +was declared in the hall of the king of Syria by the seruantes and flatterers +of the same wicked king<a name="amn18"></a><a href="#mn18"><sup>[18]</sup></a>, +making mention that Heliseus declared to the king of Israel, what so euer +the said king of Syria spake in his most secret chamber. And the wonderous +workes of Iesus Christ were notified to Herode<a name="amn19"></a><a href="#mn19"><sup>[19]</sup></a>, +not in any greate praise or commendation of his doctrine, but rather to +signifie that Christ called that tyranne a fox: and that he did no more +regarde his authoritie then did Iohn the Baptist, whom Herode before had +beheaded for the libertie of his tonge. But whether the bearers of the +rumors and tidinges were fauourers of Christ or flatterers of the tyranne, +certain it is that the fame, as well of Christes doctrine, as of his workes +came to the eares of Herod: euen so may the sounde of our weake trumpet, +by the support of some wynd (blowe it from the south or blowe it from the +northe it is no mater) come to the eares of the chief offenders. But whether +it do or not, yet dare we not cease to blowe as God will giue strength<a name="amn20"></a><a href="#mn20"><sup>[20]</sup>.</a> +For we are debters to mo then to princes, to witte, to the multitude of +our brethren, of whome, no doubte a greate nomber haue here to fore offended +by errour and ignorance, geuing their suffragies, consent and helpe to +establishe women in their kingdomes and empires<a name="amn21"></a><a href="#mn21"><sup>[21]</sup></a>, +not vnderstanding howe abominable, odious and detestable is all such vsurped +authoritie in the presence of God. And therfore must the truthe, be plainlie +spoken, that the simple and rude multitude may be admonished. +</p> + +<p class="footnote"> +<a name="mn17"></a><a href="#amn17">[17]</a>: The propertie of Goddes +truth. +</p> + +<p class="footnote"> +<a name="mn18"></a><a href="#amn18">[18]</a>: 2. Reg. 6. +</p> + +<p class="footnote"> +<a name="mn19"></a><a href="#amn19">[19]</a>: Mat. 14. +</p> + +<p class="footnote"> +<a name="mn20"></a><a href="#amn20">[20]</a>: Rum. 1. +</p> + +<p class="footnote"> +<a name="mn21"></a><a href="#amn21">[21]:</a> The ignorant multitide +hath set up the authoritie of women not knowinge the danger. +</p> + +<p><a name="kingobj"></a>And as concerning the danger, which +may hereof insue, I am not altogether so brutishe and insensible, but that +I haue laid mine accompt what the finishinge of the worke may coste me +for mine own parte. First, I am not ignorant howe difficile and dangerous +it is to speake against a common error<a name="amn22"></a><a href="#mn22"><sup>[22]</sup></a>, +especiallie when that the ambitious mindes of men and women are called +to the obedience of goddes simple commandement. For to the most parte of +men, laufull and godlie appeareth, what soeuer antiquitie hath receiued. +And secondarilie, I looke to haue mine aduersaries not onlie of the ignorant +multitude, but also of the wise, politike, and quiet spirites of this worlde, +so that aswell shall suche as oght to mainteine the truth and veritie of +God become ennemies to me in this case, as shall the princes and ambitious +persons, who to mainteine their vniust tyrannie do alwayes studie to suppresse +the same. And thus I am most certeinlie persuaded, that my labour shall +not escape reprehension of many. But because I remembre that accomptes<a name="amn23"></a><a href="#mn23"><sup>[23]</sup></a> +of the talentes receiued must be made to him, who nether respecteth the +multitude, nether yet approueth the wisdome, policie, peace, nor antiquitie, +concluding or determining any thinge against his eternall will reueled +to vs in his moste blessed worde, I am compelled to couer myne eyes, and +shut vp myne eares, that I nether se the multitude, that shall withstand +me in this mater, nether that I shall heare the opprobries, nor consider +the dangers, which I may incurre for vttering the same. I shalbe called +foolishe, curious, despitefull, and a sower of sedition: and one day parchance +(althogh now I be nameles) I may be attainted of treason. But seing that +impossible it is[<a name="amn24"></a><a href="#mn24"><sup>[24]</sup></a>, +but that ether I shall offend God, dailie calling to my conscience, that +I oght to manifest the veritie knowen, or elles that I shall displease +the worlde for doing the same, I haue determined to obey God, not withstanding +that the world shall rage therat. I knowe that the world offended (by Goddes +permission) may kill the bodie, but Goddes maiestie offended, hath power +to punishe bodie and soule for euer. His maiestie is offended, when that +his preceptes are contemned, and his threatninges estemed to be of none +effect. And amongest his manifold preceptes geuen to his prophetes, and +amongest his threatninges, none is more vehement, then is that, which is +pronounced to Ezechiel in these wordes<a name="amn25"></a><a href="#mn25"><sup>[25]</sup></a>: +Sonne of man, I haue appointed the a watchman to the house of Israel, that +thou shuldest heare from my mouthe the worde, and that thou maist admonishe +them plainlie, when I shall say to the wicked man: O wicked, thou shalt +assuredlie die. Then if thou shalt not speake, that thou maist plainlie +admonishe him, that he may leaue his wicked way, the wicked man shall die +in his iniquitie, but his blood will I requier of thy hand. But and if +thou shalt plainlie admonishe the wicked man, and yet he shall not turne +from his way, such a one shall die in his iniquitie, but thou hast deliuered +thy soule. +</p> + +<p class="footnote"> +<a name="mn22"></a><a href="#amn22">[22]:</a> <a href="#aansobj">A +very dangerous thing to speake against olde errors.</a> +</p> + +<p class="footnote"> +<a name="mn23"></a><a href="#amn23">[23]</a>: Accomptes will be had +of Goddes giftes. +</p> + +<p class="footnote"> +<a name="mn24"></a><a href="#amn24">[24]</a>: The cause mouing the +author to write. +</p> + +<p class="footnote"> +<a name="mn25"></a><a href="#amn25">[25]</a>: Ezech. 33. +</p> + +<p> +This precept, I say, with the threatning annexed, togither with the +rest, that is spoken in the same chapter, not to Ezechiel onlie, but to +euerie one, whom God placeth whatchman ouer his people and flocke, (and +watchman are they whose eyes he doth open, and whose conscience he pricketh +to admonishe the vngodlie) compelleth me to vtter my conscience in this +mater, notwithstanding that the hole worlde shuld be offended with me for +so doing. Yf any wonder, why I do concele my name, let him be assured, +that the feare of corporall punishement is nether the onlie, nether the +chef cause. My purpose is thrise to blowe the trumpet in the same mater, +if God so permitte<a name="amn26"></a><a href="#mn26"><sup>[26]</sup></a>: +twise I intende to do it without name, but at the last blast, to take the +blame vpon my selfe, that all others may be purged. +</p> + +<p class="footnote"> +<a name="mn26"></a><a href="#amn26">[26]</a>: For the Authors name. +</p> + +<hr /> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="firstblast"></a>THE FIRST BLAST TO AWAKE WOMEN DEGENERATE.</h2> + +<p>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 +</p> + +<p>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. +</p> + +<p>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 as do see? That the weake, the sicke, and impotent persones<a name="an1"></a><a href="#n1"><sup>[1]</sup></a> 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. +</p> + +<p class="footnote"> +<a name="n1"></a><a href="#an1">[1]</a>: Causes why women shuld not have +preeminence ouer men. +</p> + +<p> +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<a name="an2"></a><a href="#n2"><sup>[2]</sup></a>, +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<a name="an3"></a><a href="#n3"><sup>[3]</sup></a>: 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<a name="an4"></a><a href="#n4"><sup>[4]</sup></a> +(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<a name="an5"></a><a href="#n5"><sup>[5]</sup></a>, +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<a name="an6"></a><a href="#n6">[<sup>6]</sup></a>, let +vs heare what others haue seen and decreed in this mater. In the rules +of the lawe thus it is written<a name="an7"></a><a href="#n7"><sup>[7]</sup></a>: +Women are remoued from all ciuile and publike office<a name="an8"></a><a href="#n8"><sup>[8]</sup></a>, +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<a name="an9"></a><a href="#n9"><sup>[9]</sup></a>: +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<a name="an10"></a><a href="#n10"><sup>[10]</sup></a>, +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<a name="an11"></a><a href="#n11"><sup>[11]</sup></a>, whiche +most certeinlie she loseth, when soeuer she taketh vpon her the office +and estate of man. As in Calphurnia<a name="an12"></a><a href="#n12"><sup>[12]</sup> +</a>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. +</p> + +<p class="footnote"> +<a name="n2"></a><a href="#an2">[2]</a>: Priuate example do not +breake the generall ordinance. +</p> + +<p class="footnote"> +<a name="n3"></a><a href="#an3">[3]</a>: 2 Politicorum Aristotelis. +</p> + +<p class="footnote"> +<a name="n4"></a><a href="#an4">[4]:</a> Reade Isaie the thirde chaptre. +</p> + +<p class="footnote"> +<a name="n5"></a><a href="#an5">[5]</a>: Amazones were monstruouse +women, that coulde not abide the regiment of men, and therfore killed their +husbandes, reade Iustine. +</p> + +<p class="footnote"> +<a name="n6"></a><a href="#an6">[6]</a>: Arist. 2. Politic. +</p> + +<p class="footnote"> +<a name="n7"></a><a href="#an7">[7]</a>: Lib. 50. de regulis iuris. +</p> + +<p class="footnote"> +<a name="n8"></a><a href="#an8">[8]</a>: What women may not be. +</p> + +<p class="footnote"> +<a name="n9"></a><a href="#an9">[9]:</a> 3. 16. lib. Digestorum. +</p> + +<p class="footnote"> +<a name="n10"></a><a href="#an10">[10]</a>: Ad Senatus consul, Veleianum. +</p> + +<p class="footnote"> +<a name="n11"></a><a href="#an11">[11]:</a> Lib. 3. de posulationse +Tit. 1. +</p> + +<p class="footnote"> +<a name="n12"></a><a href="#an12">[12]</a>: Calphurnia. +</p> + +<p> +In the first boke of the digestes<a name="an13"></a><a href="#n13"><sup>[13]</sup></a>, +it is pronounced that the condition of the woman in many cases is worse +then of the man. As in iurisdiction (saith the lawe<a name="an14"></a><a href="#n14"><sup>[14]</sup></a>) +in receiuing of care and tuition, in adoption, in publike accusation, in +delation, in all populat 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<a name="an15"></a><a href="#n15"><sup>[15]</sup></a>. +The lawe doth more ouer pronounce womankinde to be the most auaricious<a name="an16"></a><a href="#n16"><sup>[16]</sup></a> +(which is a vice intolerable in those that shulde rule or minister iustice). +And Aristotle<a name="an17"></a><a href="#n17"><sup>[17]</sup></a>, as +before is touched, doth plainly affirme, that wher soeuer women beare dominion, +there must nedes the people be disorded, 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<a name="an18"></a><a href="#n18"><sup>[18]</sup>.</a> +</p> + +<p class="footnote"> +<a name="n13"></a><a href="#an13">[13]</a>: De statu homino Titul. +8. Frome women. +</p> + +<p class="footnote"> +<a name="n14"></a><a href="#an14">[14]</a>: power is taken away by +the Ciuile lawe ouer their own children. +</p> + +<p class="footnote"> +<a name="n15"></a><a href="#an15">[15]</a>: Dig. lib. 24. de donatione +inter virum et foeminane. +</p> + +<p class="footnote"> +<a name="n16"></a><a href="#an16">[16]</a>: women be couetous therefore +vnmete gouernors. +</p> + +<p class="footnote"> +<a name="n17"></a><a href="#an17">[17]</a>: Lib. 1. Digest. de le +gib. et senatuscon Titul. 3, Politic. 2. +</p> + +<p class="footnote"> +<a name="n18"></a><a href="#an18">[18]</a>: England and Scotland +beware. +</p> + +<p> +Wold to god the examples were not so manifest, to the further declaration +of the imperfections of women<a name="an19"></a><a href="#n19"><sup>[19]</sup></a>, +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<a name="an20"></a><a href="#n20"><sup>[20]</sup></a> +to strangiers their countrie and citie: 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<a name="an21"></a><a href="#n21"><sup>[21]</sup></a> and +children. But to me it is sufficient (because this parte of nature is not +my moste sure foundation) to haue proued<a name="an22"></a><a href="#n22"><sup>[22]</sup></a>, +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. 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<a name="an23"></a><a href="#n23"><sup>[23]</sup></a>: +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 approuel her, that she shal sit in iudgement crowned with the royal +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 and obey man<a name="an24"></a><a href="#n24"><sup>[24]</sup></a>, +not to rule and command him:<a name="an25"></a><a href="#n25"><sup>[25]</sup></a> +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 haue pretended any kind of superioritie aboue him, +no more then do the angels aboue God the creator<a name="an26"></a><a href="#n26"><sup>[26]</sup></a>, +or aboue Christ Iesus their head. So, I say, that in her greatest perfection +woman was created to be subiect to man: But after her fall and rebellion +committed against God, their was put vpon her a newe necessitie, and she +was made subiect to man by the irreuocable sentence of God, pronounced +in these wordes<a name="an27"></a><a href="#n27"><sup>[27]</sup></a>: I +will greatlie multiplie thy sorowe and thy conception. With sorowe 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 of the sonnes of God<a name="an28"></a><a href="#n28"><sup>[28]</sup></a>, +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 he pronounced in these wordes<a name="an29"></a><a href="#n29">[<sup>29]</sup>:</a> +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, nowe it shall be by constraint +and by neeessitie: 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 do in despite, of God, and in contempt +of. his punishment, and maledictjon<a name="an30"></a><a href="#n30"><sup>[30]</sup></a>. +</p> + +<p class="footnote"> +<a name="n19"></a><a href="#an19">[19]:</a> Great imperfections of +women. +</p> + +<p class="footnote"> +<a name="n20"></a><a href="#an20">[20]</a>: Ronsilda the wife of +Gisulphus betrayed to Cacanus the dukedome of friaul in Italie. +</p> + +<p class="footnote"> +<a name="n21"></a><a href="#an21">[21]</a>: Iane quene of Naples +hanged her husband. +</p> + +<p class="footnote"> +<a name="n22"></a><a href="#an22">[22]</a>: Athalia, 4. Reg. II. +Hurene, Anton. Sabell. +</p> + +<p class="footnote"> +<a name="n23"></a><a href="#an23">[23]</a>: If the lesse thinges +be denied to women, the greater cannot be granted. +</p> + +<p class="footnote"> +<a name="n24"></a><a href="#an24">[24]</a>: woman in her greatest +perfection was made to serue man. +</p> + +<p class="footnote"> +<a name="n25"></a><a href="#an25">[25]</a>: I. Cor. II. +</p> + +<p class="footnote"> +<a name="n26"></a><a href="#an26">[26]</a>: A good comparison. +</p> + +<p class="footnote"> +<a name="n27"></a><a href="#an27">[27]</a>: A newe necessity of womans +subiection. woman by the sentence of God, subiect to man. Gene. 3. +</p> + +<p class="footnote"> +<a name="n28"></a><a href="#an28">[28]</a>: The punishment of women +unjustlie promoted and of their promoters. +</p> + +<p class="footnote"> +<a name="n29"></a><a href="#an29">[29]</a>: Gene. 3. +</p> + +<p class="footnote"> +<a name="n30"></a><a href="#an30">[30]</a>: Let all women take hede. +</p> + +<p> +I am not ignorant, that the most part of men do vnderstand this malediction of +the subiection of the wife to her husband, and of the dominion, which; he +beareth aboue her<a name="an31"></a><a href="#n31"><sup>[31]</sup></a>: +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<a name="an32"></a><a href="#n32"><sup>[32]</sup>.</a> +I suffer 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 plainly, in an +other place in these wordes<a name="an33"></a><a href="#n33"><sup>[33]</sup></a>: +Let women kepe silence 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 he 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 lest 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 shalbe 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 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<a name="an34"></a><a href="#n34"><sup>[34]</sup></a>. +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 voice hath subiected her to one membre of the congregation<a name="an35"></a><a href="#n35"><sup>[35]</sup></a>, +that is to her husband, wherupon the holie ghost concludeth, that she may +neuer rule nor bear empire ahoue 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 women 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. +</p> + +<p class="footnote"> +<a name="n31"></a><a href="#an31">[31]:</a> Answer to an obiection. +</p> + +<p class="footnote"> +<a name="n32"></a><a href="#an32">[32]</a>: 1 Tim. 2. +</p> + +<p class="footnote"> +<a name="n33"></a><a href="#an33">[33]</a>: I. Cor. 14. +</p> + +<p class="footnote"> +<a name="n34"></a><a href="#an34">[34]:</a> From a general privilege +is woman secluded. +</p> + +<p class="footnote"> +<a name="n35"></a><a href="#an35">[35]</a>: She that is, subject +to one may not rule many. +</p> + +<p> +The apostle taketh power frome all woman to speake in the assemblie<a name="an36"></a><a href="#n36"><sup>[36]</sup></a>. +Ergo he permitteth no woman to rule aboue man. The former parteis euident, +whereupon doth the conclusion of necessitie folowe. For he that taketh +from woman the least parte of authoritie<a name="an37"></a><a href="#n37"><sup>[37]</sup></a>, +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 tyrannic mainteined: supposing that it be expreslie against God, and +the prophet [profit] of the common welth, as to[o] 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 amonstre 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 shalbe declared, and as the +former scriptures haue plainlie geuen testimonie. To the whiche, to adde +any thing 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<a name="an38"></a><a href="#n38"><sup>[38]</sup></a> +in his boke of womens apparell, after that he hath shewed 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 punishment also +liue. Thou art the porte and gate of the deuil. Thou art the first transgressor +of goddes law. thou diddest persuade and easely deceiue him whome the deuil +durst not assault<a name="an39"></a><a href="#n39"><sup>[39]</sup></a>. +For thy merit (that is for thy death) it behoued the son 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 thingverie 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 drie dust +of the earth). But as for woman<a name="an40"></a><a href="#n40"><sup>[40]</sup></a>, +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 with the office of man. For thus he writeth in his +book de virginibus velandis<a name="an41"></a><a href="#n41"><sup>[41]</sup></a>: +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<a name="an42"></a><a href="#n42"><sup>[42]</sup></a>, +where he recounting certain 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 shalbe 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 auoide prolixitie. +</p> + +<p class="footnote"> +<a name="n36"></a><a href="#an36">[36]</a>: A strong argument. +</p> + +<p class="footnote"> +<a name="n37"></a><a href="#an37">[37]</a>: NOTE. +</p> + +<p class="footnote"> +<a name="n38"></a><a href="#an38">[38]</a>: Tertullian de habitu +mulierum. +</p> + +<p class="footnote"> +<a name="n39"></a><a href="#an39">[39]</a>: Let women hearken what +Tertullian an olde Docto saith. +</p> + +<p class="footnote"> +<a name="n40"></a><a href="#an40">[40]:</a> NOTE +</p> + +<p class="footnote"> +<a name="n41"></a><a href="#an41">[41]</a>: Tertull, lib 8. de virginilis +verlandis. +</p> + +<p class="footnote"> +<a name="n42"></a><a href="#an42">[42]</a>: In proæmio 6. lib. +contra Marcionem. +</p> + +<p> +Augustine in his 22. boke writen against Faustus<a name="an43"></a><a href="#n43"><sup>[43]</sup></a>, +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 a woman oght neuer to pretend nor thirst for that power and authoritie +which is due to man. For so he doth explane him selfe in an other place<a name="an44"></a><a href="#n44"><sup>[44]</sup></a>, +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 place he writeth, mouing this question: howe can woman be the image +of God, seing (saith he<a name="an45"></a><a href="#n45"><sup>[45]</sup></a>) +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<a name="an46"></a><a href="#n46"><sup>[46]</sup></a>, 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 obey man, he speaketh yet more clearlie in +these words: the woman shalbe subiect to man as vnto Christ. For woman +(saith he<a name="an47"></a><a href="#n47"><sup>[47]</sup></a>) 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, +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 subiect 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<a name="an48"></a><a href="#n48"><sup>[48]</sup></a>: +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<a name="an49"></a><a href="#n49"><sup>[49]</sup></a>, +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 thing-es. 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 posteritia. 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 writing vpon the second chapitre of the +first epistle to Timothie<a name="an50"></a><a href="#n50"><sup>[50]</sup></a>, +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<a name="an51"></a><a href="#n51"><sup>[51]</sup></a>. +It is not permitted to women to speake, but to be in silence, as the lawe +saith<a name="an52"></a><a href="#n52"><sup>[52]</sup></a>. 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<a name="an53"></a><a href="#n53"><sup>[53]</sup></a>: +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 to +the Romaines, vpon these wordes<a name="an54a"></a><a href="#n54a"><sup>[54a]</sup>:</a> +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. +</p> + +<p class="footnote"> +<a name="n43"></a><a href="#an43">[43]:</a> August. lib. 22. contra +Faustum, c.31. +</p> + +<p class="footnote"> +<a name="n44"></a><a href="#an44">[44]:</a> De Trinitat, lib. 12 +cap. 7 +</p> + +<p class="footnote"> +<a name="n45"></a><a href="#an45">[45]</a>: In quaect. veteris Testamenti, +quaest. 45. +</p> + +<p class="footnote"> +<a name="n46"></a><a href="#an46">[46]</a>: NOTE. +</p> + +<p class="footnote"> +<a name="n47"></a><a href="#an47">[47]</a>: Lib. de Continentia cap. +4. +</p> + +<p class="footnote"> +<a name="n48"></a><a href="#an48">[48]</a>: Ambros. in Hexaemero +lib. 5. c. 7. +</p> + +<p class="footnote"> +<a name="n49"></a><a href="#an49">[49]</a>: Cap. 5. +</p> + +<p class="footnote"> +<a name="n50"></a><a href="#an50">[50]</a>: Ambros. super. 2. c. +I epist. ad Timoth. +</p> + +<p class="footnote"> +<a name="n51"></a><a href="#an51">[51]</a>: Ambros. in I. epist. +ad Corin. cap. 14. +</p> + +<p class="footnote"> +<a name="n52"></a><a href="#an52">[52]</a>: Genes 3. +</p> + +<p class="footnote"> +<a name="n53"></a><a href="#an53">[53]</a>: whose house I pray you ought the +parliament house to be, Goddes or the deuilles? +</p> + +<p class="footnote"> +<a name="n54a"></a><a href="#an54a">[54a]</a>: Rufus is by S. Paul +saluted before his mother. +</p> + +<p> +Chrysostome amongest the Grecian writers of no small credit, speaking +in rebuke of men, who in his dayes, were becdmen inferior to some women +in witt and in godlines, saith<a name="an54"></a><a href="#n54"><sup>[54]</sup></a>: +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<a name="an55"></a><a href="#n55"><sup>[55]</sup></a>, +that man was 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. And in an other place he induceth God speaking to +the woman in this sorte<a name="an56"></a><a href="#n56"><sup>[56]</sup></a>: +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 learne well to be +ruled. Why they shulde not beare rule, he declareth, in other places, saying<a name="an57"></a><a href="#n57"><sup>[57]</sup>:</a> +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 Chrysostome +bringeth in these wordes<a name="an58"></a><a href="#n58"><sup>[58]</sup></a> +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 place, saying: +women haue in them selues a tickling and studhe 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<a name="an59"></a><a href="#n59"><sup>[59]</sup></a>, +they haue not common with man, and therfore 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? We 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 selues, 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: but +that which is accordinge to prouidence, and according to helpe, and vertue. +For then is the bodie in best proportion<a name="an60"></a><a href="#n60"><sup>[60]</sup></a>, +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 same writes +expresseth. in these wordes<a name="an61"></a><a href="#n61"><sup>[61]</sup></a>: +womankind (saith he) is rashe and foolhardie, and their couetousnes is +like the goulf of hell, that is, insaciable. And therfore in an other place<a name="an62"></a><a href="#n62"><sup>[62]</sup></a>, +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 matter 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 in a sermon<a name="an63"></a><a href="#n63"><sup>[63]</sup></a> +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, which 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 few wordes, to be shewed, that the same empire of women +is the subuersion of good ordre equitie and iustice. +</p> + +<p class="footnote"> +<a name="n54"></a><a href="#an54">[54]</a>: Chrysost. homil. 17. +in genes. +</p> + +<p class="footnote"> +<a name="n55"></a><a href="#an55">[55]</a>: NOTE +</p> + +<p class="footnote"> +<a name="n56"></a><a href="#an56">[56]</a>: Homil. 15 in Genes. +</p> + +<p class="footnote"> +<a name="n57"></a><a href="#an57">[57]</a>: God graunt all womens +hartes to understand and folow this sentence. +</p> + +<p class="footnote"> +<a name="n58"></a><a href="#an58">[58]</a>: In Mat. cap. 23. homil. +44. +</p> + +<p class="footnote"> +<a name="n59"></a><a href="#an59">[59]</a>: woman can no haue vertue +in equalitie with man. Ad Ephe. cap. 4. sermone 13. NOTE +</p> + +<p class="footnote"> +<a name="n60"></a><a href="#an60">[60]</a>: The body lackinge the +head, can not be well gouerened nether can common welth lackinge man. +</p> + +<p class="footnote"> +<a name="n61"></a><a href="#an61">[61]</a>: In ca. 22. Ioh. homil. +87. +</p> + +<p class="footnote"> +<a name="n62"></a><a href="#an62">[62]</a>: In Ioh. homil. 41. +</p> + +<p class="footnote"> +<a name="n63"></a><a href="#an63">[63]</a>: Basilius Mag. in aliquot +scripturae locos. +</p> + +<p> +Augustine defineth<a name="an64"></a><a href="#n64"><sup>[64]</sup></a> +ordre to be that thing, by the whiche God hath appointed and ordeined all +thinges. Note well reader, that Augustine will admit no ordre, where Goddes +apointment is absent and lacketh. +</p> + +<p class="footnote"> +<a name="n64"></a><a href="#an64">[64]</a>: De ordine lib. I C. +10 +</p> + +<p> +And in an other place he saith<a name="an65"></a><a href="#n65"><sup>[65]</sup></a>, +that ordre is a disposition, geuing their owne propre places to thinges +that be vnequall, which he termeth in Latin <i>Parium</i> et <i>disparium</i>, +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 <i>ordine</i>, it is euident<a name="an66"></a><a href="#n66"><sup>[66]</sup></a>, +that what soeuer is done ether whithout the assurance 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 +set before our eyes, two other mirrors<a name="an67"></a><a href="#n67"><sup>[67]</sup></a> +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 +man God hath apointed an ordre, that the head shail 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<a name="an68"></a><a href="#n68"><sup>[68]</sup></a>, +where a woman beareth empire. For ether doth it lack a laufull heade (as +in very dede it doth) or els there is an idol<a name="an69"></a><a href="#n69"><sup>[69]</sup></a> +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 of Dauid +teacheth vs, saying<a name="an70"></a><a href="#n70"><sup>[70]</sup></a>: +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<a name="an71"></a><a href="#n71"><sup>[71]</sup></a>. +But impossible it is to man 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 away 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<a name="an72"></a><a href="#n72"><sup>[72]</sup></a>. +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 therfore lose his owne dignitie, or shulde God +geue 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 more will he admit, nor accept woman +to be the lauful head ouer man<a name="an73"></a><a href="#n73"><sup>[73]</sup></a>, +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<a name="an74"></a><a href="#n74"><sup>[74]</sup></a>: +(the heade of woman is man) compareth God in his vniuersall regiment to +a king sitting in his royall maiestie<a name="an75"></a><a href="#n75"><sup>[75]</sup></a>, +to whome 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 men heare the<a name="an76"></a><a href="#n76"><sup>[76]</sup></a>: +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 +it is (Chrysostome) woman is couered in both the said realmes<a name="an77"></a><a href="#n77"><sup>[77]</sup>,</a> +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 cursed 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 vnfeinedlie 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 the brute beastes are to be preferred vnto him in this +behalfe<a name="an78"></a><a href="#n78"><sup>[78]</sup></a>. For nature +hath in all beastes printed a certein marke of dominion in the male, and +a certeine subiection in the female, whiclie they kepe inuiolate. 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, +stoupe vnder 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 insolent ioy<a name="an79"></a><a href="#n79"><sup>[79]</sup></a>, +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. +</p> + +<p class="footnote"> +<a name="n65"></a><a href="#an65">[65]</a>: De ciuit. Dei, lib. +19 cap. 13. +</p> + +<p class="footnote"> +<a name="n66"></a><a href="#an66">[66]</a>: what soener done withowt +the appointment of Goddes will is done withowt ordre. +</p> + +<p class="footnote"> +<a name="n67"></a><a href="#an67">[67]</a>: Two mirrors, in which +we may beholde the ordre of nature. +</p> + +<p class="footnote"> +<a name="n68"></a><a href="#an68">[68]</a>: Common welthes under +the rule of women, lacke a laufull heade +</p> + +<p class="footnote"> +<a name="n69"></a><a href="#an69">[69]</a>: Idol. +</p> + +<p class="footnote"> +<a name="n70"></a><a href="#an70">[70]:</a> Psal. 115. +</p> + +<p class="footnote"> +<a name="n71"></a><a href="#an71">[71]</a>: The empire of a woman +is an idol. +</p> + +<p class="footnote"> +<a name="n72"></a><a href="#an72">[72]</a>: I. COY. II +</p> + +<p class="footnote"> +<a name="n73"></a><a href="#an73">[73]</a>: NOTE. +</p> + +<p class="footnote"> +<a name="n74"></a><a href="#an74">[74]</a>: I. COY. II. +</p> + +<p class="footnote"> +<a name="n75"></a><a href="#an75">[75]</a>: Marke the similitude +of Chrysostome. +</p> + +<p class="footnote"> +<a name="n76"></a><a href="#an76">[76]</a>: NOTE. +</p> + +<p class="footnote"> +<a name="n77"></a><a href="#an77">[77]</a>: Howe women be couered +in England and Scotland. +</p> + +<p class="footnote"> +<a name="n78"></a><a href="#an78">[78]</a>: Brute beastes to be preferred. +</p> + +<p class="footnote"> +<a name="n79"></a><a href="#an79">[79]</a>: Insoluent ioy bringeth +sodein sorowe. +</p> + +<p> +But iust and rightuouse, terrible and fearfull are thy iudgements, +o Lorde! For as some times thou diddest so punishe men for vnthankfulnes<a name="an80"></a><a href="#n80"><sup>[80]</sup></a>, +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 proude 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 courage of capitaines, the witte and +policie of counselors, the learning of bishoppes<a name="an81"></a><a href="#n81"><sup>[81]</sup></a>, +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 yet +precede to offre thy fauors, sending thy prophetes and messagers, to call +for reformation of life in all estates<a name="an82"></a><a href="#n82"><sup>[82]</sup></a>: +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 +forth 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 ouer vs. Then, I say, was euerie man so stoute, that he +wolde not be broght in bondage<a name="an83"></a><a href="#n83"><sup>[83]</sup>:</a> +no not to the, O Lord, but with disdein did the multitude cast frome them +the amiable yoke of Christ Iesus. No man wolde suffre his sinne to be rebuked, +no man wolde haue his life called to triall. And thus did they refuse the, +O Lorde, and thy sonne Christ Iesus to be their pastor, protector and prince. +And therfore hast thou geuen them ouer in to a reprobat minde. Thou hast +taken from them the spirit of boldnes, of wisdome 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 into the same<a name="an84"></a><a href="#n84"><sup>[84]</sup></a>; +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 president of the counsel. Thus hast thou, O Lorde, in thy hote displeasure +reuenged the contempt of thy graces offred. But, O Lord, if thou shalt +reteine wrath to the end, what Aeshe is able to susteine? We haue sinned<a name="an85"></a><a href="#n85"><sup>[85]</sup></a>, +O Lord, and are not worthy to be releued. But worthy art thou, O Lord, +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, O 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, O Lorde, I turne +my wretched and wicked hart: to the alone, I direct my complaint and grones: +for in that Ile to thy saintes there is left no comfort. 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 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, than 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?<a name="an86"></a><a href="#n86"><sup>[86]</sup></a> Plain +it is, that God ruleth not by his loue, mercie, nor grace in the assembly +of the vngocllie. Then it resteth, that the deuii, 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 great +mercies sake, illuminate the eyes of men, that they may perceiue in to +what miserable bondage they be broght, by the monstriferous empire of women. +</p> + +<p class="footnote"> +<a name="n80"></a><a href="#an80">[80]</a>: Rom. I. +</p> + +<p class="footnote"> +<a name="n81"></a><a href="#an81">[81]</a>: what robbed God OF HIS +HONOR in England in the time of the Gospell. +</p> + +<p class="footnote"> +<a name="n82"></a><a href="#an82">[82]</a>: Goddes benefites shewed +to England. +</p> + +<p class="footnote"> +<a name="n83"></a><a href="#an83">[83]</a>: Discipline refused in +England. +</p> + +<p class="footnote"> +<a name="n84"></a><a href="#an84">[84]</a>: The nobilitie and the +hole realme of England, caste themselues willingly in to the pit. +</p> + +<p class="footnote"> +<a name="n85"></a><a href="#an85">[85]</a>: Confession. +</p> + +<p class="footnote"> +<a name="n86"></a><a href="#an86">[86]</a>: NOTE +</p> + +<p> +The seconde glasse, whiche God hath set before the eyes of man<a name="an87"></a><a href="#n87"><sup>[87]</sup></a>, +wherein 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 concerninge 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, whiche +he by his worde hath apointed to man. As in geuing the lawe to Israel, +concerning the election of a king, is euident. For thus it is writen<a name="an88"></a><a href="#n88"><sup>[88]</sup></a>: +If thou shalt say, I will apoint a king aboue me, as the rest of the nations, +whiche are aboute 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, shalbe, 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 and apointed for man +onely<a name="an89"></a><a href="#n89"><sup>[89]</sup></a>, in the course +of this wretched life, to occupie and possesse as his ministre and lieutenant: +secluding from the same all woman, as before is expressed. If anythinke +the fore writen lawe did bindethe Iewes onelie<a name="an90"></a><a href="#n90"><sup>[90]</sup></a>, +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<a name="an91"></a><a href="#n91"><sup>[91]</sup></a>: +but 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, in these wordes<a name="an92"></a><a href="#n92"><sup>[92]</sup></a>: +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 then shalt thou do prudently &c. And the same +precept geueth God by the mouth of Moses<a name="an93"></a><a href="#n93"><sup>[93]</sup></a>, +to kinges, after they be elected, in these wordes<a name="an94"></a><a href="#n94"><sup>[94]</sup></a>: +when he shal sit in the throne or seate of his kingdome, he shall write +to him self a copie of this lawe in a boke, and that shalbe 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 vice I say, not onelie that, whiche troubleth the tranquillitie +and quiet estat of the common welth by adulterie, theft or murther committed<a name="an95"></a><a href="#n95"><sup>[95]</sup></a>, +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 +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 of both the tables. +</p> + +<p class="footnote"> +<a name="n87"></a><a href="#an87">[87]</a>: NOTE. +</p> + +<p class="footnote"> +<a name="n88"></a><a href="#an88">[88]</a>: Deut. 17. +</p> + +<p class="footnote"> +<a name="n89"></a><a href="#an89">[89]</a>: God hath apointed man +his ministre and lieutenant. +</p> + +<p class="footnote"> +<a name="n90"></a><a href="#an90">[90]</a>: Answer to an objection. +</p> + +<p class="footnote"> +<a name="n91"></a><a href="#an91">[91]</a>: The election of a king +floweth frome the moral lawe. +</p> + +<p class="footnote"> +<a name="n92"></a><a href="#an92">[92]</a>: Iosue I. +</p> + +<p class="footnote"> +<a name="n93"></a><a href="#an93">[93]</a>: Rulers should take hede +to this. +</p> + +<p class="footnote"> +<a name="n94"></a><a href="#an94">[94]</a>: Deut. 17 +</p> + +<p class="footnote"> +<a name="n95"></a><a href="#an95">[95]</a>: what vices magistrates +oght to punishe. +</p> + +<p> +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<a name="an96"></a><a href="#n96"><sup>[96]</sup></a>; +and if God will that amongest the gentiles, the ministres and executors +of his lawe be nowe apointed, as somtimes 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 foolishe to suppose or beleue, that God will nowe 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 newe testament, whiche +be moste euident) the ordre and election which was kept in Iuda and Israel, +doth manifestlie declare. For when the males of the kinglie stocke failed<a name="an97"></a><a href="#n97"><sup>[97]</sup></a>, +as oft as it chaunced in Israel and sometimes in Iuda, it neuer entered +in to the hartes of the people to 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 nowe 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 whereof, because the mater is more then +euident, 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<a name="an98"></a><a href="#n98"><sup>[98]</sup></a>: +because it is a thinge denied vnto her by God, as is before declared. Therfore +to promote her to that estat or dignitie, can be no thing 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 shalbe 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: +</p> + +<p class="footnote"> +<a name="n96"></a><a href="#an96">[96]</a>: NOTE. The gentil no +lesse bounde to the lawe moral then the Jewe. +</p> + +<p class="footnote"> +<a name="n97"></a><a href="#an97">[97]</a>: NOTE. +</p> + +<p class="footnote"> +<a name="n98"></a><a href="#an98">[98]:</a> The first argument that +the authoritie of women repungeth to iustice. +</p> + +<p> +What soeuer repugneth to the will of god expressed in his most sacred +worde, repugneth to iustice<a name="an99"></a><a href="#n99"><sup>[99]</sup></a>: +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 is compelled at one time or other, to acknowledge and confesse<a name="an100"></a><a href="#n100"><sup>[100]</sup></a>, +that justice is violated, when thinges are done against the will of God, +expressed by his worde. And to this confession are no lesse the reprobate +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 other penitent offenders. But the reprobat<a name="an101"></a><a href="#n101"><sup>[101]</sup></a>, +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<a name="an102"></a><a href="#n102"><sup>[102]</sup></a>: +as did Cain, Iudas, Herode, Iulian called apostata, Yea Iesabel; and Athalia. +For Cain no doubte was conuict in conscience, that he had done against +iustice 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 usurped, were repugnant to iustice: Euen +so shall they I doubt not, whiche this daye do possesse and mainteine that +monstriferous authoritie of women<a name="an103"></a><a href="#n103"><sup>[103]</sup></a>, +shortlie be compelled to acknowledge, that their studies and deuises, haue +bene bent against God: and that all such as women haue usurped, 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<a name="an104"></a><a href="#n104"><sup>[104]</sup></a>: +I permit 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 word [Greeek: anthentnin] +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<a name="an105"></a><a href="#n105"><sup>[105]</sup></a>: +but nether shall she preserue her selfe, nether yet her adulterous children +frome greate affliction, and frome the sworde of Goddes vengeance, whiche +shall shortlie apprehend suche workes of iniquitie. The admonition I differe +to the end. +</p> + +<p class="footnote"> +<a name="n99"></a><a href="#an99">[99]:</a> The second argument. +</p> + +<p class="footnote"> +<a name="n100"></a><a href="#an100">[100]</a>: Nature doth confesse +that repugnancie to Goddes will is iniustice. +</p> + +<p class="footnote"> +<a name="n101"></a><a href="#an101">[101]</a>: the reprobat confesse +Goddes will iust. +</p> + +<p class="footnote"> +<a name="n102"></a><a href="#an102">[102]</a>: Genes. 4. Mat. 27. +</p> + +<p class="footnote"> +<a name="n103"></a><a href="#an103">[103]</a>: womans authoritie +bringeth forth monstres. +</p> + +<p class="footnote"> +<a name="n104"></a><a href="#an104">[104]</a>: Tim. 2. +</p> + +<p class="footnote"> +<a name="n105"></a><a href="#an105">[105]</a>: Apoca. 2. +</p> + +<p>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 tyrannic +(authoritie it is not worthie to be called) and most vniuste empire of +woman. +</p> + +<p>First they do obiect the examples of Debora<a name="an106"></a><a href="#n106"><sup>[106]</sup></a>, +and of Hulda the prophetesse, of whom the one iudged Israel, and the other, +by all apparance, did teache and exhorte. +</p> + +<p class="footnote"> +<a name="n106"></a><a href="#an106">[106]</a>: Iudic.4 Parn.3. The +defenses of the aduersaries +</p> + +<p> +Secondarily they do obiect the lawe<a name="an107"></a><a href="#n107"><sup>[107]</sup></a> +made by Moses for the doughters of zalphead. Thirdlie the consent of the +estates of such realmes as haue approued the empire and regiment of women. +And last the longcustome, which hath receiued the regiment of women. Their +valiant actes and prospesitie, together with some papistical lawes, which +haue confirmed the same. +</p> + +<p class="footnote"> +<a name="n107"></a><a href="#an107">[107]</a>: Num. 27 +</p> + +<p> +<a name="firstobj"></a>To the first, I answer, that particular examples +do establishe no common lawe<a name="an108"></a><a href="#n108"><sup>[108]</sup></a>. +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 from 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 men that obiect the same, are not altogether ignorant, that examples +haue no strength, when the question is of lawe<a name="an109"></a><a href="#n109"><sup>[109]</sup></a>. +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<a name="an110"></a><a href="#n110"><sup>[110]</sup></a>. +The consequent is 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 shalbe diuers. In those matrones we finde +that the spirit of mercie, truthe, iustice and of humilitie did reigne<a name="an111"></a><a href="#n111"><sup>[111]</sup></a>. +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 his plagues<a name="an112"></a><a href="#n112"><sup>[112]</sup></a>, +the whiche mans vnthankfulnes hath long deserued. But his secret and most +iust iudgement, shal nether excuse them, neither their mainteiners, because +their counsels be diuers. But to prosecute my purpose, let such as list +to defend these monstres in their tyrannie, prbue 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 +extraorelinarie regiment of that godlie matrone. Which things althogh they +were able to do<a name="an113"></a><a href="#n113"><sup>[113]</sup></a> +(as they neuer shalbe, let them blowe til they brust) yet shall her example +profet them nothing at all. For they are neuer able to proue that ether +Debora, or any other godlie woman<a name="an114"></a><a href="#n114"><sup>[114]</sup></a> +(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. The whiche he did partlie +to aduance and notifie the power of his maiestie as well to his ennemies, +as to his owne people<a name="an115"></a><a href="#n115"><sup>[115]</sup></a>: +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 ashameall 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 from them for a time to their confusion and further humiliation. +But what maketh this for Mary and her matche Phillippe? 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 notable 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 wife to +Lapidoth<a name="an116"></a><a href="#n116"><sup>[116]</sup></a>. And if +they will shift, and alledge, that so she might be called, notwithstanding +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 departed, +as is witnessed of Anna<a name="an117"></a><a href="#n117"><sup>[117]</sup></a>. +But in this place of the iudges, there is no note added, that her husband +shuld be dead, but rather the expressed contrarie<a name="an118"></a><a href="#n118"><sup>[118]</sup></a>. +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<a name="an119"></a><a href="#n119"><sup>[119]</sup></a>, +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 affirmeth 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? whereof 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 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<a name="an120"></a><a href="#n120"><sup>[120]</sup></a>, +not withstanding that an other did occupie the place of the supreme magistral, +(if any was in those dayes in Israel) for, so I finde did Hulda the wife +of Sallum in the dayes of Iosias king of Iuda<a name="an121"></a><a href="#n121"><sup>[121]</sup></a> +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 historic shall manifestlie proue. When she sendeth for Barak, I pray you, +in whose name geueth she him his charge?<a name="an122"></a><a href="#n122"><sup>[122]</sup> +</a> 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 knovren 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 ladie and quene, commatide 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, +which after appeareth more plainlie. For when she had declared to him the +hole counsel of God, apointing vnto him aswell 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 historic, 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<a name="an123"></a><a href="#n123"><sup>[123]</sup></a>: +let them vnderstand, that nether doth the Ebrue word, nether yet the Latin, +alwayes signifie ciuile iudgement, or the execution of the temporall sword, +but most commonlie is taken in the sense, which we haue before expressed. +For of Christ it is said: he shal iudge many nations. And that he shall +pronounce iudgement to the gentiles<a name="an124"></a><a href="#n124">.<sup>[124]</sup></a> +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 Ezechiel it is +said<a name="an125"></a><a href="#n125"><sup>[125]</sup></a>: 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 +wilbe 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<a name="an126"></a><a href="#n126"><sup>[126]</sup></a>: +Declare to 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 +are 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, as our monstres claime<a name="an127"></a><a href="#n127">[<sup>127]</sup></a>. +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. +</p> + +<p class="footnote"> +<a name="n108"></a><a href="#an108">[108]:</a> <a href="#ablastobj">Answer +to the first obiection.</a> +</p> + +<p class="footnote"> +<a name="n109"></a><a href="#an109">[109]</a>: Examples against lawe +haue no strength when the question is of lawe. +</p> + +<p class="footnote"> +<a name="n110"></a><a href="#an110">[110]</a>: NOTE. +</p> + +<p class="footnote"> +<a name="n111"></a><a href="#an111">[111]</a>: Antithesis betwixt +the former matrones, and our Iesabelles. +</p> + +<p class="footnote"> +<a name="n112"></a>[<a href="#an112">112]:</a> NOTE. +</p> + +<p class="footnote"> +<a name="n113"></a><a href="#an113">[113]</a>: NOTE. +</p> + +<p class="footnote"> +<a name="n114"></a><a href="#an114">[114]</a>: No godlie woman did +euer claime authoritie ouer man by reason of her birth and blood. +</p> + +<p class="footnote"> +<a name="n115"></a><a href="#an115">[115]</a>: Why God sometimes +worketh by extraordinarie meanes. +</p> + +<p class="footnote"> +<a name="n116"></a><a href="#an116">[116]</a>: Iudic. 4. +</p> + +<p class="footnote"> +<a name="n117"></a><a href="#an117">[117]</a>: Luc. 2 +</p> + +<p class="footnote"> +<a name="n118"></a><a href="#an118">[118]</a>: Iudic. 4 +</p> + +<p class="footnote"> +<a name="n119"></a><a href="#an119">[119]</a>: NOTE. +</p> + +<p class="footnote"> +<a name="n120"></a><a href="#an120">[120]</a>: NOTE. +</p> + +<p class="footnote"> +<a name="n121"></a><a href="#an121">[121]:</a> 2. Reg. 22. +</p> + +<p class="footnote"> +<a name="n122"></a><a href="#an122">[122]</a>: Debora commanded not +as princes vse to commande. +</p> + +<p class="footnote"> +<a name="n123"></a><a href="#an123">[123]</a>: To iudge is not alway +understand of the ciuil regiment. +</p> + +<p class="footnote"> +<a name="n124"></a><a href="#an124">[124]</a>: Isaie 2. Isaie 42. +Mich. 4. Isaie. 5. +</p> + +<p class="footnote"> +<a name="n125"></a><a href="#an125">[125]</a>: Ezech. 20. Ezech. +22. Ezech. 34 +</p> + +<p class="footnote"> +<a name="n126"></a><a href="#an126">[126]</a>: Ezech. 23 +</p> + +<p class="footnote"> +<a name="n127"></a><a href="#an127">[127]</a>: NOTE. +</p> + +<p>But now to the second obiection<a name="an128"></a><a href="#n128"><sup>[128]</sup></a>. +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? +</p> + +<p class="footnote"> +<a name="n128"></a><a href="#an128">[128]</a>: An answer to the +second obiection. +</p> + +<p> +I answer, it is not onlie laufull that women possesse their inheritance, +but I affirme also that iustice and equitie require, that so they do. But +therwith I adde that whiche gladlie they list not vnderstand<a name="an129"></a><a href="#n129"><sup>[129]</sup></a>: +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 them speak of conscience<a name="an130"></a><a href="#n130"><sup>[130]</sup></a>: +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 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<a name="an131"></a><a href="#n131"><sup>[131]</sup></a>: +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. One thing there is yet to be noted and obserued +in the lawe<a name="an132"></a><a href="#n132"><sup>[132]</sup></a> 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 Moses, that they should 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 consider and ponder this +lawe<a name="an133"></a><a href="#n133"><sup>[133]</sup></a> 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 Scotlande by the rashe madnes of foolish +gouerners, and by the practises of a craftie dame resigned likewise, 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 such means +obteined, lauful in his sight? Assured I am that it is not<a name="an134"></a><a href="#n134"><sup>[134]</sup></a>. +No other wise, 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 mariage of any doughter, not withstanding<a name="an135"></a><a href="#n135"><sup>[135]</sup> +</a>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 mariage, 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 do +beare against Christe Iesus, whome their forefathers did crucifie (for +Iewes they are<a name="an136"></a><a href="#n136"><sup>[136]</sup></a>, +as histories do witnesse, and they them selues confesse) do this day make +plaine warre against all true professors of his holie gospell. And howe +blindlie 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<a name="an137"></a><a href="#n137"><sup>[137]</sup></a>. +And yet to these two cruell tyrannes (to France, and Spain I meane) is +the right and possession of England and Scotland apointed. 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 or three +tyrannes, but for the vniuersall seed of Adam<a name="an138"></a><a href="#n138"><sup>[138]</sup></a>: +and hath apointed and defined the boundes of their habitation to diuerse +nations, assigning diuers countries as he him selfe confesseth, speaking +to Israel in these wordes<a name="an139"></a><a href="#n139"><sup>[139]</sup></a>: +You shal passe by the boundes and limiter, of your bretheren the sonnes +of Esau, who dwell in mount Seir. 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 Lot<a name="an140"></a><a href="#n140"><sup>[140]</sup></a>, +to whom he had geuen Arre to be possessed. And Moses plainlie 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 +of Israel. Wherof it is plain<a name="an141"></a><a href="#n141"><sup>[141]</sup></a>, +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 did teache an ethnik<a name="an142"></a><a href="#n142"><sup>[142]</sup></a> +to affirme) with that portion, which by lotte and iust meanes they had +mioyed. 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. Onlie this I haue recited to geue the worlde +to vnderstand, that the reigne, empire, and authoritie of women<a name="an143"></a><a href="#n143"><sup>[143]</sup></a>, +hath no grounde within Goddes scriptures. Yea that realmes or prouinces +possessed by their mariage, is nothinge 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 damning their authoritie +and fact. But now to the thirde objection. +</p> + +<p class="footnote"> +<a name="n129"></a><a href="#an129">[129]</a>: what woman wold not +gladly heare. +</p> + +<p class="footnote"> +<a name="n130"></a><a href="#an130">[130]</a>: the daughters of Zalphead +desired to reigne ouer no man in Israel. +</p> + +<p class="footnote"> +<a name="n131"></a><a href="#an131">[131]</a>: women may succede +to inheritance but not to office. +</p> + +<p class="footnote"> +<a name="n132"></a><a href="#an132">[132]</a>: Num. 36 +</p> + +<p class="footnote"> +<a name="n133"></a><a href="#an133">[133]</a>: Our patrones for women +do not marke this caution. +</p> + +<p class="footnote"> +<a name="n134"></a><a href="#an134">[134]</a>: Realmes gotten by +practises are no iuste posession. +</p> + +<p class="footnote"> +<a name="n135"></a><a href="#an135">[135]</a>: NOTE. +</p> + +<p class="footnote"> +<a name="n136"></a><a href="#an136">[136]</a>: The spaniardes are +Iewes and they bragge that Marie of England is the roote of Iesse. +</p> + +<p class="footnote"> +<a name="n137"></a><a href="#an137">[137]</a>: Note the law which +he hath proclaimed in France against such as he termeth Lutherians. +</p> + +<p class="footnote"> +<a name="n138"></a><a href="#an138">[138]</a>: Act. 17. +</p> + +<p class="footnote"> +<a name="n139"></a><a href="#an139">[139]</a>: Deuter. 2. +</p> + +<p class="footnote"> +<a name="n140"></a><a href="#an140">[140]</a>: Deut.32. +</p> + +<p class="footnote"> +<a name="n141"></a><a href="#an141">[141]</a>: NOTE. +</p> + +<p class="footnote"> +<a name="n142"></a><a href="#an142">[142]</a>: Cicero offic. lib. +I. +</p> + +<p class="footnote"> +<a name="n143"></a><a href="#an143">[143]</a>: Realmes gotten by +mariage, is uniust conquest. +</p> + +<p>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<a name="an144"></a><a href="#n144"><sup>[144]</sup></a>. +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<a name="an145"></a><a href="#n145"><sup>[145]</sup></a> +(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. +</p> + +<p class="footnote"> +<a name="n144"></a><a href="#an144">[144]</a>: Answer to the third obiection. +</p> + +<p class="footnote"> +<a name="n145"></a><a href="#an145">[145]</a>: women may and oght to be deposed +from authoritie. +</p> + +<p> +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<a name="an146"></a><a href="#n146"><sup>[146]</sup></a>. +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<a name="an147"></a><a href="#n147"><sup>[147]</sup></a>: +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<a name="an148"></a><a href="#n148"><sup>[148]</sup></a>, +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<a name="an149"></a><a href="#n149"><sup>[149]</sup></a>. +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[<a name="an150"></a><a href="#n150"><sup>[150]</sup></a>, +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<a name="an151"></a><a href="#n151"><sup>[151]</sup></a>. 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<a name="an152"></a><a href="#n152"><sup>[152]</sup></a>, 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. +</p> + +<p class="footnote"> +<a name="n146"></a><a href="#an146">[146]:</a> the fourth obiection. +</p> + +<p class="footnote"> +<a name="n147"></a><a href="#an147">[147]:</a> women can make no +laufull officer. +</p> + +<p class="footnote"> +<a name="n148"></a><a href="#an148">[148]</a>: Let England and Scotland +take hede. +</p> + +<p class="footnote"> +<a name="n149"></a><a href="#an149">[149]:</a> woman in authoritie +is rebel against God. +</p> + +<p class="footnote"> +<a name="n150"></a><a href="#an150">[150]:</a> what the nobilite +ough to do in this behalf. +</p> + +<p class="footnote"> +<a name="n151"></a><a href="#an151">[151]</a>: 2 Reg. II. +</p> + +<p class="footnote"> +<a name="n152"></a><a href="#an152">[152]</a>: Marke this fact, for +it agreeth with Goddes lawe pronounced. +</p> + +<p>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 intrepreter 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 condemned: let all +men take hede what quarell and cause frome hence furthe they do defend<a name="an153"></a><a href="#n153"><sup>[153]</sup></a>. +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 souldiers be vtterlie discouraged, nether +yet let the tyrannes reioise, albeit for a time they triumphe against such +asstudie to represse their tyrannie, and to remoue them from vniust authoritie. +For the causes alone, why he suffereth the souldiers 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 Belial<a name="an154"></a><a href="#n154"><sup>[154]</sup></a>, +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. +</p> + +<p class="footnote"> +<a name="n153"></a><a href="#an153">[153]</a>: <a name="admonition"></a><a href="#aadmon">An +admonition.</a> +</p> + +<p class="footnote"> +<a name="n154"></a><a href="#an154">[154]</a>: Iudic. 20. +</p> + +<p> +The secret cause of this, I say, is knowen to God alone. Rut by his +euident scriptures we may assuredly gather<a name="an155"></a><a href="#n155"><sup>[155]</sup></a>, +that by such means doth his wisdome somtimes, 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 Beniamites, 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<a name="an156"></a><a href="#n156"><sup>[156]</sup></a>, that +after 25 thousande strong men of warre were killed in batel, they destroyed +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 +six hundredth men, who fled to the wildernes, where they remained foure +monethes, and so were saued. The same God, who did execute this greuous +punishment, euen by the handes of those<a name="an157"></a><a href="#n157"><sup>[157]</sup></a>, +whom he suffred twise to be ouercomen in batel, doth this day retein his +power and justice. 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 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 Iesabal 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 somtimes did fauor her with deadly hatred +against her, that 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<a name="an158"></a><a href="#n158"><sup>[158]</sup></a>: +I meane the same of the authoritie of all women. It hath bene vnderpropped +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. +</p> + +<p class="footnote"> +<a name="n155"></a><a href="#an155">[155]</a>: Why God permitteth +somtimes his owne souldiers to fail in batel. +</p> + +<p class="footnote"> +<a name="n156"></a><a href="#an156">[156]</a>: Iudic. 20 +</p> + +<p class="footnote"> +<a name="n157"></a><a href="#an157">[157]</a>: NOTE. +</p> + +<p class="footnote"> +<a name="n158"></a><a href="#an158">[158]</a>: The authoritie of +all women, is a wall without foundation. +</p> + +<p class="center"> +Praise God ye that feare him. +</p> + +<hr /> + +<p>The following postscript occurs at p. 78 of JOHN KNOX’S <i>Appellation +&c.</i>, which is dated “From Geneua. The 14 of Iuly, 1558.” +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="tothereader"></a><a href="#areader">IOHN KNOXE TO THE READER.</a></h2> + +<p> +Because many are offended at the first blast of the trompett, in whiche +I affirme, that to promote a woman to beare rule, or empire aboue any realme, +nation or citie, is repugnant to nature, contumelie to God, and a thing +moste contrariouse to his reuealed and approued ordenance: and because +also, that somme hath promised (as I vnderstand) a confutation of the same, +I haue delayed the second blast, till such tyme as their reasons appere, +by the which I either may be reformed in opinion, or els shall haue further +occasion more simply and plainly to vtter my iudgement. Yet in the meane +tyme for the discharge of my conscience; and for auoyding suspition, whiche +might be ingendred by reason of my silence, I could not cease to notifie +these subsequent propositions, which by Gods grace I purpose to entreate +in the second blast promised. +</p> + +<p> +1 It is not birth onely nor propinquitie of blood, that maketh a kinge +lawfully to reign aboue a people professing Christe Iesus, and his eternall +veritie, but in his election must the ordenance, which God hath established, +in the election of inferiour iudges be obserued. +</p> + +<p> +2 No manifest idolater nor notoriouse transgressor of gods holie preceptes +o[u]ght to be promoted to any publike regiment, honour or dignitie in any +realme, prouince or citie, that hath subiected the[m] self to Christe lesus +and to his blessed Euangil. +</p> + +<p> +3 Neither can othe nor promesse bynd any such people to obey and maintein +tyrantes against God and against his trueth knowen. +</p> + +<p> +4 But if either rashely they haue promoted any manifest wicked personne, +or yet ignorantly haue chosen suche a one, as after declareth him self +vnworthie of regiment abouc the people of God (and suche be all idolaters +and cruel persecuters) moste iustely may the same men depose and punishe +him, that vnaduysedly before they did nominate, appoint and electe. +</p> + +<h4><i>MATTH. VI</i>.</h4> + +<p> +If the eye be single, the whole body shalbe clere. +</p> + +<p> +[Underlying these Propositions is the great truth that the Rulers exist +for the people, and not the people for the Rulers.] +</p> + +<hr /> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="appendix"></a><a href="#aapendix">APPENDIX.</a></h2> + +<h3><i>JOHN KNOX’s apologetical Defence of his First Blast &c. to Queen +ELIZABETH</i>.</h3> + +<h4><a name="12july"></a>12 JULY 1559. JOHN KNOX to Sir WILLIAM CECIL.</h4> + +<p> +The spreit of wisdom heall your hart to the glorie of God and to the comforte +of his afflicted mind. +</p> + +<p> +On[e] caus[e] of my present writing is ryght honorable humblie to requyr +you to Deliuer this other lettre enclosed to the quenes grace quilk conteaneht +in few and sempill wordes my confession what I think of her authoritie, +how far it is Just, and what may make it odious in goddis presence. +</p> + +<p> +I hear there is a confutation sett furht in prent against <i>the first +blast</i>. God graunt that the writar haue no more sought the fauours of +the world, no less the glory of God and the stable commoditie of his country +then did him who interprised in that <i>blast</i> to vt[t]er his Conscience. +When I shall haue tym[e] (which now Is Dear and straitt vnto me) to peruse +that work I will communicat[e] my Judgement with you concernying the sam[e]. +The tym[e] Is now sir that all that eyther thrust Christ Jesus to r[e]ing +in this yle, the liberties of the sam [e] to be keapt, to the inhabitantes +therof, and theire hartis to be joyned together in love vnfeaned ought +rather to study how the sam[e] may be brought to pass then vainly to trauall +for the maintenance of that wharof allready we have seen the daunger, and +felt the smart. +</p> + +<p> +<i>State Papers, Scotland, Vol</i>. Art. 57. in Public Record office, +London. +</p> + +<hr /> + +<h4><a name="20july"></a>20 JULY 1559. JOHN KNOX’S <i>Declaration</i> to +QUEEN ELIZABETH.</h4> + +<p> +To the verteuus and godlie ELIZABEHT by the grace of GOD quen of England +etc JOHN KNOX desireht the perpetuall Encrease of the Holie Spiritt. etc. +</p> + +<p> +As your graces displeasur against me most Iniustlie conceaned, hath +be[en] and is to my wretched hart a burthen grevous and almost intollerabill, +so is the testimonye of a clean conscience to me a stay and vphold that +in desperation I sink not, how vehement that ever the temptations appear, +for in GODDis presence my conscience beareht me reacord that maliciouslie +nor of purpose I inoffended your grace, nor your realme. And therfor how +so ever I be ludged by man, I am assured to be absolued by him who onlie +knoweht the secreatis of hartes. +</p> + +<p> +I can not Deny the Writeing of a booke against the vsurped aucthoritie +and Iniust regiment of wemen, neyther yet am I mynded to retract or to +call any principall point or proposition of the sam[e], till treuth and +veritie do farther appear, but why that eyther your grace, eyther yit ony +such as vnfeanedlie favourthe libertie of England should be offended at +the aucthor of such a work I can perceaue no iust occasion. For first my +booke tuchheht not your graces person in especiall, neyther yit is it +preiudiciall till any libertie of the realme yf the tyme and my Writing +be indifferently considered. How could I be enemy to your graces person? +for deliuerance quhairof I did mor[e] study, and interprise farther, than +any of those that now accuse me. And as concerning your regiment how could? +or can I envy that? which most I haue thrusted and for the which (as obliuion +will suffer) I render thankis vnfeanedlie unto GOD that is, that it hath +pleased Him of His eternall goodnes to exalt your head (which tymes wes +in Daunger) to the manifestation of his glorie and extirpation of Idolatrie. +</p> + +<p> +And as for any offence whiche I haf committed against England eyther +in writeing that or of any other werk I will not refuse that moderate and +indifferent men Iudge and decerne betwixt me and thost that accuse me. +To witt Whither of the partijs Do most hurt the libertie of England, I +that afferme that no woman may be exalted above any realme to mak[e] the +libertie of the sam[e] thrall to a straunge, proud, and euell nation, or +thai that approve whatsoeuir pleaseth princes for the tyme. +</p> + +<p> +Yf I were wer[e] asweall disposed till accuse, as som of them (till +thair owne schame) haue declared thame selves I nothing dowbt but that +in few wordis I should lett ressonabill men vnderstand that som that this +Day lowlie crouche to your grace, and lauboure to make me odious in your +eyes, did in your aduersitie neyther shew thame selvis faithfull frendis +to your grace, neyther yit so loving and cairfull ouer thair native cuntry +as now thai wold be esteamed. +</p> + +<p> +But omitting the accusation of others for my owne purgation and for +your graces satisfaction I say. That nothyng in my booke conceaued Is, +or can be preiudiciall to your graces iust regiment prouided that ye be +not found vngrate unto GOD. Vngrate ye shalbe proued in presence of His +throne, (howsoeuir that flatterairs Iustifie your fact) yf ye transfer +the glory of that honour in which ye now stand to any other thing, then +to the dispensation of His mercy which onelye mackethe that lauthfull to +your grace Which nature and law Denyeth to all woman. Neyther wold I that +your grace should fear that this your humiliation befoir GOD should in +any case infirm or weaken your Iust and lauthfull authoritie befoir men. +Nay madam such vnfeaned confession of goddis benefittis receaued shalbe +the establishment of the sam[e] not onelye to your self, bot also to your +sead and posteritie. Whane contrariwise a prowd conceat, and eleuation +of your self shalbe the occasion that your reing shalbe vnstabill, trublesum +and schort. +</p> + +<p> +GOD is witness that vnfeanedlie I both love and reverence your grace, +yea I pray that your reing may be long, prosperous, and quyet. And that +for the quyetnes which CHRISTIS membris before persecuted haue receaued +vnder yow but yit yf I should flatter your grace I were no freind, but +a deceavabill trater. And therfor of conscience I am compelled to say, +that neyther the consent of peopill, the proces of tyme, nor multitude +of men, can establish a law which GOD shall approve, but whatsoeuer He +approveht (by his eternall word) that shalbe approued, and whatsoeuer he +dampneth shalbe condampneth, though all men in earth wold hasard the iustification +of the sam[e]. And therfor[e] madam the onlie way to retean and to keap +those benefittes of GOD haboundandlie powred now of laitt Dayis vpon yow, +and vpon your realme is vnfeanedlie to rendir vnto GOD, to His mercy and +vndeserued grace the [w]holl glory of this your exaltatioun, forget your +byrth and all tytill which thervpon doth hing[e], and considder deaplie +how for feir of your lyfe ye did declyne from GOD, and bow till Idolatrie. +Lett it not appear a small offence in your eyis, that ye haue declyned +from CHRIST IESUS in the Day of his battale, neyther yit wold I that ye +should esteam that mercy to be vulgar and commone which ye haue receaued. +To witt, that GOD hath covered your formar offence, hath presented yow +when ye were most unthankfull, and in the end hath exalted and raised yow +vp not onlie from the Dust, but also from the portes [<i>gates</i>] of +death to reull above his people for the confort of his kirk. It aperteaneth +to yow thairfor to ground the iustice of your aucthoritie not vpon that +law which from year to year Doth change, but vpon the eternall prouidence +of Hym who contrarfy to nature, and without your deserving hath thus exalted +your head. +</p> + +<p> +Yf thus in GODDis presence ye humill [<i>humble</i>] your self, as in +my hart I glorifie GOD for that rest granted to His afflicted flock within +England under yow a weak instrument, so will I with toung and pen iustifie +your aucthoritie and regiment as the HOLIE GHOST hath iustified the same +In DEBORA, that blessed mother in Israeli, but yf these premisses (as GOD +forbid) neglected, ye shall begyn to brag of your birth, and to build your +aucthoritie vpon your owne law, flatter yow who so list youre felicite +shalbe schort. Interpret my rud[e] wordis in the best part as written by +him who is no ennemye to your grace. +</p> + +<p> +By diuerse letters I haue required licence to vesitt your realme not +to seik my self neyther yit my owen ease, or commodite. Whiche yf ye now +refuse and. deny I must remit my [?] to GOD, adding this for conclusioun, +that commonlie it is sein that such as luf not the counsall of the faithfull +(appear it never so scharp) are compelled to follow the Deceat of flatteraris +to thair owen perdition. The mighty Spreit of the Lord IESUS move your +hart to vnderstand what is said, geve vnto yow the discretion of spirittes, +and so reull yow in all your actlonis and interprisis that in yow GOD may +be glorified, His church edified, and ye your self as a livelie member +of the sam[e] may be an exempill and mirroure of vertew and of godlie Lief +till others. +</p> + +<p> +So be it. Off Edinburgh the 20. Day of Julij. 1559. +</p> + +<p> +By your graces [w]holly to command in godlynes. +</p> + +<p> +<i>Endorsed</i>. JOHN KNOX. +</p> + +<p> +To the ryght myghty ryght high and ryght excellent princesse ELZABETH +quen of England, etc. +</p> + +<p> +Be these Deliuered <i>State Papers, Scotland, Vol. 1 Art. 65</i>. +</p> + +<hr /> + +<h4><a name="20march"></a>20 MARCH 1561. THOMAS RANDOLPH to Sir WILLIAM CECIL. +[<i>From Berwick on Tweed</i>.]</h4> + +<p> +Master KNOX in certayne articles geuen vnto my Lord JAMES at this tyme +hath mytigated some what the rigour of his booke, referringe myche vnto +ye tyme that the same was wrytten. +</p> + +<p> +<i>State Papers, Scotland, Vol. 6, Art. 37</i>. +</p> + +<hr /> + +<h4><a name="5aug"></a>5 AUG. 1561. JOHN KNOX’s second Defence to Queen +ELIZABETH.</h4> + +<p> +Grace from GOD the Father throught our Lord JESUS with perpetuall Encrease +of his holie spiritt. +</p> + +<p> +May it please your maiestie that it is heir certainlie spoken that the +Queen of Scotland [<i>MARY Queen of Scots</i>] travaleht earnestlie to +have a treatise intituled <i>the first blast of the trompett</i> confuted +by the answere of the learned in Diuerse realmes, And farther that she +lauboureht to inflambe the hartes of princes against the writar. And because +that it may appear that your maiestie hath interest, that she myndeht to +trauall with your grace, your graces counsell, and learned men for Judgement +against such a common enemy to women and to thair regiment. It were but +foolishnes to me to prescribe vnto your maiestie what is to be done in +any thing but especialie in such thinges as men suppose Do tuoch my self. +But of on[e] thing I think my self assured and therefor I Dar[e] not conceall +it. To witt that neyther Doht our soueraine so greatlie fear her owen estate +by reasson of that book, neyther yet Doth she so vnfeanedlie fauour the +tranquilitie of your maiesties reing and realme that she wo[u]lde tack +so great and earnest paines onles that her crafty counsall in so Doing +shot att a farther marck. +</p> + +<p> +Two yeres ago I wrote vnto your maiestie my full Declaration tuoching +that work, experience since hath schawen that I am not Desirous of Innovations +[i.e. in <i>Government</i>], so that CHRIST JESUS be not in his members +openlie troden vnder the feitt of the vngodlie. With furthie purgation +I will not trouble your maiestie for the present. Besechinge the Eternall +so to assist your Highnes in all affaires, that in his sight you may be +found acceptable, your regiment profitable to your common wealht, and your +factes [deeds] to be such that Iustlie thei may be praised of all godlie +vnto the cuming of the lord JESUS to whose mighty protection I unfeanedlie +committ your maiestie. +</p> + +<p> +From Edinburgh the 5 of August 1561 +</p> + +<p> +Your maiesties suruand to command in godlines +</p> + +<p> +<i>Endorsed</i> JOHN KNOX. +</p> + +<p> +To the myghty and excellent princess ELIZABETH the Quenes maiestie of +ENGLAND be these deliuered. +</p> + +<p> +<i>State Papers, Scotland, Vol. 6, Art 55.</i> +</p> + +<hr /> + +<p><a name="privateopinion"></a>Despite this triumphant appeal to his +quiet citizenship under MARY STUART, the following description of her mother +shows that the great Scotchman never altered his private opinion on this +subject. +</p> + +<p> +The peace as said is contracted. The Queene Dowager past by sea to F[r]aunce +with gallies that for that purpose were prepared and tooke with her diuerse of +the nobilitie of Scotland. The Earles HUNTLY, GLENCAIRNE, MERSHELL, CASSILLES. +The Lordes MAXWELL, flying, Sir GEORGE DOWGLASSE, together with all the kings +sonnes, and diuerse Barrones, and gentlemen of Ecclesiasticall estate: the +Bishop of GALLOWAY, and manie others, with promise that they should be rechlie +rewarded for their good seruice. What they receaued we can not tell, but few +were made rich at their returning. The Dowager had to practise somewhat with +her brethren, the Duke of GWYSE and the Cardinal of LORA[I]NE. The weight +wherof the gouernour after felt: for shortlie after his returning, was the +gouernour deposed of the gouernement (Iustlie by GOD, but most iniustlie by +man) and she made regent, in the yere of our Lord 1554. And a crowne put vpon +her head, as seemelie a sight (if men had eyes) as to put a saddle vpon the +back of an vnruly cow. And so beganne she to practise, practise vpon practise, +how Fraunce might be aduanced, hir friends made rich, and she brought to +immortall glorie. For that was her common talke, “So that I may procure +the wealth and honour of my friendes, and a good fame vnto my selfe, I regarde +not what GOD doe after with me.” And in verie deede in deepe +dissimulation to bring her owne purpose to effect she passed the common sort of +women, as we will after heare. But yet GOD to whose Gospell she declared her +selfe enemie, in the end [did] frustrate her of her deuises. +</p> + +<p> +The Historic of the <i>Church of Scotland</i>, pp. 192-193. [Ed. 1584]. +</p> + +</div><!--end chapter--> + +<pre> + + + + + +End of the Project Gutenberg EBook of The First Blast of the Trumpet against the monstrous regiment of Women, by John Knox + +*** END OF THIS PROJECT GUTENBERG EBOOK THE FIRST BLAST OF TRUMPET AGAINST WOMEN *** + +***** This file should be named 9660-h.htm or 9660-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/9/6/6/9660/ + +Produced by Steve Schulze, Debra Storr and PG Distributed Proofreaders. + +Updated editions will replace the previous one--the old editions will +be renamed. + +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. 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