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+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
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+
+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.
+
+
+
+
+The First Blast of the Trumpet against the monstrous regiment of Women
+
+John Knox
+
+1558.
+
+Edited by EDWARD ARBER, F.S.A., etc.,
+LECTURER IN ENGLISH LITERATURE, ETC.,
+UNIVERSITY COLLEGE, LONDON.
+
+SOUTHGATE, LONDON, N.
+15 August 1878.
+No. 2.
+(All rights reserved.)
+
+[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.]
+
+
+
+
+CONTENTS.
+
+
+ Bibliography INTRODUCTION Extracts from Mr. DAVID LAING’S Preface The
+ First Blast of the Trumpet &c.
+
+THE PREFACE.
+
+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.
+
+This is contrary to the examples of the ancient prophets.
+
+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.
+
+ANSWERS TO THE OBJECTIONS
+
+Why no such doctrine ought to be published in these our dangerous days.
+
+(a) _It may seem to tend to sedition_.
+
+(b) _It shall be dangerous not only to the writer or publisher, but to
+all as shall read the writings, or favour this truth spoken_.
+
+(c) _It shall not amend the chief offenders, because_
+_1. It shall never come to their ears_
+_2. They will not be admonished_.
+
+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.
+
+The First Blast to awake Women degenerate.
+
+THE DECLAMATION.
+
+_The_ Proposition. To promote a Woman to bear rule, superiority,
+dominion or empire above any realm, nation or city is
+A. Repugnant to nature.
+B. Contumely to GOD.
+C. The subversion of good order, of all equity and justice.
+
+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.
+
+B. 1. Woman in her greatest perfection was made to serve and obey man,
+not to rule and command him.
+
+2. After the fall, she was made subject to man by the irrevocable
+sentence of GOD. In which sentence there are two parts.
+(a) A dolour, anguish and pain as oft as ever she shall be a mother.
+(b) A subjection of her self, her appetites and will to her husband and
+his will.
+
+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.
+
+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
+
+4. The two other Mirrors, in which we may behold the order of Nature.
+(a) The natural body of man
+(b) The civil body of that Commonwealth [of the Jews] in which GOD by
+his own word hath appointed an order.
+
+C. The Empire of a Woman is a thing repugnant to justice, and the
+destruction of every commonwealth where it is received.
+(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.
+(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.
+
+ANSWERS TO OBJECTIONS.
+
+1. _The examples of DEBORAH [Judges iv. 4] and HULDAH [2 Kings xxii
+14_.]
+
+2. _The law of MOSES for the daughters of ZELOPHEHAD [Numb. xxvii. 7,
+and xxxvi. 11_]
+
+3. _The consent of the Estates of such realms as have approved the
+Empire and Regiment of Women_.
+
+4 [_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_.
+
+*** This objection was not directly replied to; but instead, the two
+following ones.]
+(a) _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_.
+(b) _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_.
+
+THE ADMONITION.
+
+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.
+
+JOHN KNOX to the Reader
+
+APPENDIX.
+
+1559.
+
+12 July. JOHN KNOX to Sir WILLIAM CECIL
+
+20 July. JOHN KNOX’S Declaration to Queen ELIZABETH
+
+1561.
+
+20 Mar. THOMAS RANDOLPH to Sir WILLIAM CECIL
+
+5 Aug. JOHN KNOX’S Second Defence to Queen ELIZABETH
+
+Extracts from JOHN KNOX’S History of the Church of Scotland
+
+
+
+
+_BIBLIOGRAPHY._
+
+
+_The First Blast of the Trumpet etc._
+
+ISSUES IN THE AUTHOR’S LIFETIME.
+
+A. _As a separate publication_.
+
+1. 1558. [i.e. early in that year at Geneva. 8vo.] See title at p. 1.
+
+B. _With other Works._
+
+None known.
+
+ISSUES SINCE HIS DEATH.
+
+A. _As a separate publication_.
+
+2. [?1687? Edinburgh.] 8vo. The First Blast of the Trumpet against the
+monstrous Regimen[t] of Women.
+
+4. 15. Aug. 1878. Southgate London N. _English Scholar’s Library_.
+The present impression.
+
+B. _With other Works_.
+
+1846-1848. Edinburgh. 8vo. _Bannatyne Club_. 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.
+
+1846-1848. Edinburgh. 8vo. _Wodrow Club_. The same Two Volumes issued
+to this Society.
+
+1854-1864. Edinburgh. 8vo. The remaining Four Volumes published by Mr.
+T. G. STEVENSON. The First Blast &c. is at Vol. iv. 349.
+
+Early Replies to the First Blast etc.
+
+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.
+
+[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.]
+
+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.
+
+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.
+
+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.
+
+Doctor FULKE wrote a _Confutation_ of this work.
+
+3. 1579. Paris. 8vo. DAVID CHAMBERS of Ormond. Histoire abregée de tous
+les Roys de France, Angleterre et Escosse, etc. In three Parts, each
+with a separate Title page.
+
+The Third Part is dated 21 August 1573; is dedicated to CATHERINE DE
+MEDICI; and is entitled
+
+Discours de la legitime succession des femmes aux possessions de leurs
+parens: et du gouernement des princesses aux Empires et Royaumes.
+
+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.
+
+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.
+
+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.
+_Lansd. MS_. 813 and _Harl. MS_. 6257.
+
+
+
+
+INTRODUCTION.
+
+
+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:—
+
+CATHERINE DE MEDICI, Queen of France.
+
+MARIE DE LORRAINE, Queen Regent of Scotland, whose sole heir was her
+daughter MARY, afterwards Queen of Scots.
+
+MARY TUDOR, Queen of England, having for her heir apparent the Princess
+ELIZABETH.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+
+II.
+
+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.
+
+KNOX seems like some great Hebrew seer when he thus pronounces the doom
+of MARY and her adherents.
+
+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.
+
+
+III.
+
+There are some notable incidental matters in this tract. First in
+matters of State. As
+
+The spaniardes are Iewes and they bragge that Marie of England is the
+roote of Iesse. p. 46.
+
+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.
+
+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[1], 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.
+
+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.
+
+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[2] 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.
+
+The absence of any specific allusion to Calais shows that this book was
+wholly written before its capture.
+
+Next, in the imagery with which he expresses his insight into the
+nature of things. As
+
+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.
+
+The wise, politic, and quiet spirites of this world, p. 8.
+
+The veritie of God[3] 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.
+
+Lastly, the marvellous lashing of women, throughout: climaxing in
+
+Woman ... the porte and gate of the deuil.
+
+ [1] what robbed God of his honor in England in the time of the
+ Gospell.
+
+ [2] The nobilitie and the hole realme of England, caste themselves
+ willing in to the pit.
+
+ [3] The propertie of Goddes truth.
+
+
+IV.
+
+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.
+
+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.
+
+
+
+
+EXTRACTS FROM MR. DAVID LAING’S PREFACE.
+
+
+With some other hints, gratefully acknowledged.
+
+Of the various writings of the Reformer, no one was the occasion of
+exciting greater odium than his _First Blast against the monstrous
+Regiment or Government of Women_. 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.
+
+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
+_Additions_ to the _Apology for The Protestants in prison at Paris_, 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.
+
+His First _Blast_ 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.
+
+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 _is_ enough to say, that black is not white, and man’s
+tyranny and foolishness is not GOD’s perfect ordinance.”
+
+The similar work of GOODMAN on _Obedience to Superior_ 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 _Government_ and
+_Obedience_, 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....
+
+That these works, and every person supposed to entertain similar
+sentiments, should be regarded with marked aversion by Queen ELIZABETH,
+need excite no surprise.
+
+In the beginning of the year 1559, CALVIN having revised and
+republished his _Commentaries_ on _ISAIAH_, 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.
+
+CALVIN felt so greatly annoyed at this imputation, that he addressed a
+letter[1] to Sir WILLIAM CECIL, in which he expresses himself with no
+small degree of asperity on the subject of KNOX’S First B_last_. He
+says—
+
+Two years ago [i.e. _in_ 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.
+
+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.
+
+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.
+
+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.
+
+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—
+
+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.
+
+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—
+
+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—
+
+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 _Annotations [on the
+New Testament]_. 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
+_Government of Women_, the other by Master GOODMAN on the _Rights of
+the Magistrate_.
+
+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[2].
+
+[1] The letter is not dated, but it was subsequent to one written on
+the 29th of January 1559 [i.e. 1560], _Zurich Letters_. Second Series,
+p. 35.
+
+[2] _Zurich Letters_. Second Series, p. 34.
+
+
+
+
+THE FIRST BLAST OF THE TRUMPET AGAINST THE MONSTRVOVS REGIMENT OF
+WOMEN.
+
+
+Veritas temporis filia,
+
+M. D. LVIII.
+
+
+THE KINGDOME APPERTEINETH TO OVR GOD.
+
+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[1] 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[2] 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[3]. And Iuda withe Ierusalem did
+followe the vile superstition and open iniquitie of Samaria[4]. 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[5]. 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. Ezechiel[6] 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.
+
+[1]: the Negligence of watchemen.
+
+[2]: The diligence of the olde prophetes of God.
+
+[3]: I. Reg. 12.
+
+[4]: Ezech. 16.
+
+[5]: Ierem. 29.
+
+[6]: Ezech. 7,8,9.
+
+The same prophetes for comfort of the afflicted and chosen saintes of
+God, who did lie hyd amongest the reprobate of that age[7] (as
+commonlie doth the corne amongest the chaffe) did prophecie and before
+speake the changes of kingdomes, the punishmentes of tyrannes, and the
+vengeance[8] 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[9]
+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[10] 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[11]: 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[12], of sclander, or of any
+inconuenience before named might have excused, and discharged the
+seruantes of God[13], 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[14]: 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[15] 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[16], 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.
+
+[7]: God alway had his people amongst the wicked, who neuer lacked
+their prophetes and teachers.
+
+[8]: Isaie. 13. Ierem. 6. Ezech. 36.
+
+[9]: Examples what teachers oght to do in this time.
+
+[10]: Ezech. 2, Apoca. 6.
+
+[11]: Thre chef reasons, that do stay man from speaking the truthe.
+
+[12]: 1. Cor. 9.
+
+[13]: Mat. 26. Act. 18, 21.
+
+[14]: Psalm. 2. Act. 4.
+
+[15]: It is necessarie for everie man to open the impietie, whiche he
+knoweth to hurt his commonwelth.
+
+[16]: No man can repent except he knowe his synne.
+
+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[17], 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[18], 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[19], 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[20]. 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[21], 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.
+
+[17]: The propertie of Goddes truth.
+
+[18]: 2. Reg. 6.
+
+[19]: Mat. 14.
+
+[20]: Rum. 1.
+
+[21]: The ignorant multitide hath set up the authoritie of women not
+knowinge the danger.
+
+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[22], 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[23] 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[[24], 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[25]: 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.
+
+[22]: A very dangerous thing to speake against olde errors.
+
+[23]: Accomptes will be had of Goddes giftes.
+
+[24]: The cause mouing the author to write.
+
+[25]: Ezech. 33.
+
+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[26]: 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.
+
+[26]: For the Authors name.
+
+
+
+
+THE FIRST BLAST TO AWAKE WOMEN DEGENERATE.
+
+
+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
+
+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.
+
+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[1] 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.
+
+[1]: Causes why women shuld not have preeminence ouer men.
+
+I except such as God by singular priuiledge, and for certein causes
+knowen onlie to him selfe, hath exempted from the common ranke of
+women[2], and do speake of women as nature and experience do this day
+declare them. Nature I say, doth paynt them furthe to be weake, fraile,
+impacient, feble and foolishe: and experience hath declared them to be
+vnconstant, variable, cruell and lacking the spirit of counsel and
+regiment. And these notable faultes haue men in all ages espied in that
+kinde, for the whiche not onlie they haue remoued women from rule and
+authoritie, but also some haue thoght that men subiect to the counsel
+or empire of their wyues were vn worthie of all publike office. For
+this writeth Aristotle in the seconde of his Politikes[3]: what
+difference shal we put, saith he, whether that women beare authoritie,
+or the husbanesd that obey the empire of their wyues be appointed to be
+magistrates? For what insueth the one, must nedes folowe the other, to
+witte, iniustice, confusion and disorder. The same author further
+reasoneth, that the policie or regiment of the Lacedemonians (who other
+wayes amongest the Grecians were moste excellent) was not worthie to be
+reputed nor accompted amongest the nombre of common welthes, that were
+well gouerned, because the magistrates, and rulers of the same were to
+[o] muche geuen to please and obey their wyues. What wolde this writer
+(I pray you) haue said to that realme or nation, where a woman sitteth
+crowned in parliament amongest the middest of men. Oh fearefull and
+terrible are thy iudgementes[4] (o Lord) whiche thus hast abased man
+for his iniquitie! I am assuredlie persuaded that if any of those men,
+which illuminated onelie by the light of nature, did see and pronounce
+causes sufficient, why women oght not to beare rule nor authoritie,
+shuld this clay liue and see a woman sitting in iudgement, or riding
+frome parliament in the middest of men, hauing the royall crowne vpon
+her head, the sworde and sceptre borne before her, in signe that the
+administration of iustice was in her power: I am assuredlie persuaded,
+I say, that suche a sight shulde so astonishe them, that they shuld
+iudge the hole worlde to be transformed into Amazones[5], and that
+suche a metamorphosis and change was made of all the men of that
+countrie, as poetes do feyn was made of the companyons of Vlisses, or
+at least, that albeit the owtwarde form of men remained, yet shuld they
+iudge that their hartes were changed frome the wisdome, vnderstanding,
+and courage of men, to the foolishe fondnes and cowardise of women. Yea
+they further shuld pronounce, that where women reigne or be in
+authoritie, that there must nedes vanitie be preferred to vertue,
+ambition and pride to temperancie and modestie, and finallie, that
+auarice the mother of all mischefe must nedes deuour equitie and
+iustice. But lest that we shall seme to be of this opinion alone[6],
+let vs heare what others haue seen and decreed in this mater. In the
+rules of the lawe thus it is written[7]: Women are remoued from all
+ciuile and publike office[8], so that they nether may be iudges, nether
+may they occupie the place of the magistrate, nether yet may they be
+speakers for others. The same is repe[a]ted in the third and in the
+sextenth bokes of the digestes[9]: Where certein persones are
+forbidden, Ne pro aliis postulent, that is, that they be no speakers
+nor aduocates for others. And among the rest are women forbidden, and
+this cause is added, that they do not against shamefastnes intermedle
+them selues with the causes of others[10], nether yet that women
+presume to vse the offices due to men. The lawe in the same place doth
+further declare, that a naturall shamfastnes oght to be in
+womankind[11], whiche most certeinlie she loseth, when soeuer she
+taketh vpon her the office and estate of man. As in Calphurnia[12] was
+euidentlie declared, who hauing licence to speake before the senate, at
+length became so impudent and importune, that by her babling she
+troubled the hole assemblie. And so gaue occasion that this lawe was
+established.
+
+[2]: Priuate example do not breake the generall ordinance.
+
+[3]: 2 Politicorum Aristotelis.
+
+[4]: Reade Isaie the thirde chaptre.
+
+[5]: Amazones were monstruouse women, that coulde not abide the
+regiment of men, and therfore killed their husbandes, reade Iustine.
+
+[6]: Arist. 2. Politic.
+
+[7]: Lib. 50. de regulis iuris.
+
+[8]: What women may not be.
+
+[9]: 3. 16. lib. Digestorum.
+
+[10]: Ad Senatus consul, Veleianum.
+
+[11]: Lib. 3. de posulationse Tit. 1.
+
+[12]: Calphurnia.
+
+In the first boke of the digestes[13], it is pronounced that the
+condition of the woman in many cases is worse then of the man. As in
+iurisdiction (saith the lawe[14]) 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[15]. The lawe
+doth more ouer pronounce womankinde to be the most auaricious[16]
+(which is a vice intolerable in those that shulde rule or minister
+iustice). And Aristotle[17], 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[18].
+
+[13]: De statu homino Titul. 8. Frome women.
+
+[14]: power is taken away by the Ciuile lawe ouer their own children.
+
+[15]: Dig. lib. 24. de donatione inter virum et foeminane.
+
+[16]: women be couetous therefore vnmete gouernors.
+
+[17]: Lib. 1. Digest. de le gib. et senatuscon Titul. 3, Politic. 2.
+
+[18]: England and Scotland beware.
+
+Wold to god the examples were not so manifest, to the further
+declaration of the imperfections of women[19], 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[20] 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[21] and children. But to me it is
+sufficient (because this parte of nature is not my moste sure
+foundation) to haue proued[22], 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[23]: 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[24], not to rule and command him:[25] 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[26], 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[27]: 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[28], 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[29]: 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[30].
+
+[19]: Great imperfections of women.
+
+[20]: Ronsilda the wife of Gisulphus betrayed to Cacanus the dukedome
+of friaul in Italie.
+
+[21]: Iane quene of Naples hanged her husband.
+
+[22]: Athalia, 4. Reg. II. Hurene, Anton. Sabell.
+
+[23]: If the lesse thinges be denied to women, the greater cannot be
+granted.
+
+[24]: woman in her greatest perfection was made to serue man.
+
+[25]: I. Cor. II.
+
+[26]: A good comparison.
+
+[27]: A newe necessity of womans subiection. woman by the sentence of
+God, subiect to man. Gene. 3.
+
+[28]: The punishment of women unjustlie promoted and of their
+promoters.
+
+[29]: Gene. 3.
+
+[30]: Let all women take hede.
+
+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[31]: 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[32]. 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[33]: 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[34]. 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[35], 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.
+
+[31]: Answer to an obiection.
+
+[32]: 1 Tim. 2.
+
+[33]: I. Cor. 14.
+
+[34]: From a general privilege is woman secluded.
+
+[35]: She that is, subject to one may not rule many.
+
+The apostle taketh power frome all woman to speake in the
+assemblie[36]. 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[37], 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[38] 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[39]. 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[40], 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[41]: 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[42], 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.
+
+[36]: A strong argument.
+
+[37]: NOTE.
+
+[38]: Tertullian de habitu mulierum.
+
+[39]: Let women hearken what Tertullian an olde Docto saith.
+
+[40]: NOTE
+
+[41]: Tertull, lib 8. de virginilis verlandis.
+
+[42]: In proæmio 6. lib. contra Marcionem.
+
+Augustine in his 22. boke writen against Faustus[43], 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[44], 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[45]) 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[46], 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[47]) 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[48]: 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[49], 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[50], 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[51]. It is not permitted to women to speake,
+but to be in silence, as the lawe saith[52]. 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[53]: 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[54a]: 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.
+
+[43]: August. lib. 22. contra Faustum, c.31.
+
+[44]: De Trinitat, lib. 12 cap. 7
+
+[45]: In quaect. veteris Testamenti, quaest. 45.
+
+[46]: NOTE.
+
+[47]: Lib. de Continentia cap. 4.
+
+[48]: Ambros. in Hexaemero lib. 5. c. 7.
+
+[49]: Cap. 5.
+
+[50]: Ambros. super. 2. c. I epist. ad Timoth.
+
+[51]: Ambros. in I. epist. ad Corin. cap. 14.
+
+[52]: Genes 3.
+
+[53]: whose house I pray you ought the parliament house to be, Goddes
+or the deuilles?
+
+[54a]: Rufus is by S. Paul saluted before his mother.
+
+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[54]: 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[55], 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[56]: 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[57]: 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[58] 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[59], 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[60], 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[61]:
+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[62], 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[63] 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.
+
+[54]: Chrysost. homil. 17. in genes.
+
+[55]: NOTE
+
+[56]: Homil. 15 in Genes.
+
+[57]: God graunt all womens hartes to understand and folow this
+sentence.
+
+[58]: In Mat. cap. 23. homil. 44.
+
+[59]: woman can no haue vertue in equalitie with man. Ad Ephe. cap. 4.
+sermone 13. NOTE
+
+[60]: The body lackinge the head, can not be well gouerened nether can
+common welth lackinge man.
+
+[61]: In ca. 22. Ioh. homil. 87.
+
+[62]: In Ioh. homil. 41.
+
+[63]: Basilius Mag. in aliquot scripturae locos.
+
+Augustine defineth[64] 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.
+
+[64]: De ordine lib. I C. 10
+
+And in an other place he saith[65], that ordre is a disposition, geuing
+their owne propre places to thinges that be vnequall, which he termeth
+in Latin _Parium_ et _disparium_, 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 _ordine_, it is
+euident[66], 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[67] 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[68], 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[69] 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[70]: 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[71]. 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[72]. 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[73],
+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[74]: (the heade of woman is man) compareth God in his
+vniuersall regiment to a king sitting in his royall maiestie[75], 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[76]: 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[77], 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[78]. 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[79], 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.
+
+[65]: De ciuit. Dei, lib. 19 cap. 13.
+
+[66]: what soener done withowt the appointment of Goddes will is done
+withowt ordre.
+
+[67]: Two mirrors, in which we may beholde the ordre of nature.
+
+[68]: Common welthes under the rule of women, lacke a laufull heade
+
+[69]: Idol.
+
+[70]: Psal. 115.
+
+[71]: The empire of a woman is an idol.
+
+[72]: I. COY. II
+
+[73]: NOTE.
+
+[74]: I. COY. II.
+
+[75]: Marke the similitude of Chrysostome.
+
+[76]: NOTE.
+
+[77]: Howe women be couered in England and Scotland.
+
+[78]: Brute beastes to be preferred.
+
+[79]: Insoluent ioy bringeth sodein sorowe.
+
+But iust and rightuouse, terrible and fearfull are thy iudgements, o
+Lorde! For as some times thou diddest so punishe men for
+vnthankfulnes[80], 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[81], 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[82]: 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[83]: 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[84]; 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[85], 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?[86] 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.
+
+[80]: Rom. I.
+
+[81]: what robbed God OF HIS HONOR in England in the time of the
+Gospell.
+
+[82]: Goddes benefites shewed to England.
+
+[83]: Discipline refused in England.
+
+[84]: The nobilitie and the hole realme of England, caste themselues
+willingly in to the pit.
+
+[85]: Confession.
+
+[86]: NOTE
+
+The seconde glasse, whiche God hath set before the eyes of man[87],
+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[88]: 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[89], 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[90], 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[91]: 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[92]: 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[93], to kinges, after
+they be elected, in these wordes[94]: 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[95], 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.
+
+[87]: NOTE.
+
+[88]: Deut. 17.
+
+[89]: God hath apointed man his ministre and lieutenant.
+
+[90]: Answer to an objection.
+
+[91]: The election of a king floweth frome the moral lawe.
+
+[92]: Iosue I.
+
+[93]: Rulers should take hede to this.
+
+[94]: Deut. 17
+
+[95]: what vices magistrates oght to punishe.
+
+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[96]; 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[97], 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[98]: 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:
+
+[96]: NOTE. The gentil no lesse bounde to the lawe moral then the Jewe.
+
+[97]: NOTE.
+
+[98]: The first argument that the authoritie of women repungeth to
+iustice.
+
+What soeuer repugneth to the will of god expressed in his most sacred
+worde, repugneth to iustice[99]: 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[100],
+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[101], 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[102]: 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[103], 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[104]: 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[105]: 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.
+
+[99]: The second argument.
+
+[100]: Nature doth confesse that repugnancie to Goddes will is
+iniustice.
+
+[101]: the reprobat confesse Goddes will iust.
+
+[102]: Genes. 4. Mat. 27.
+
+[103]: womans authoritie bringeth forth monstres.
+
+[104]: Tim. 2.
+
+[105]: Apoca. 2.
+
+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.
+
+First they do obiect the examples of Debora[106], and of Hulda the
+prophetesse, of whom the one iudged Israel, and the other, by all
+apparance, did teache and exhorte.
+
+[106]: Iudic.4 Parn.3. The defenses of the aduersaries
+
+Secondarily they do obiect the lawe[107] 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.
+
+[107]: Num. 27
+
+To the first, I answer, that particular examples do establishe no
+common lawe[108]. 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[109]. 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[110]. 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[111]. 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[112], 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[113] (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[114] (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[115]: 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[116]. 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[117]. But in this place of the iudges, there is no note added,
+that her husband shuld be dead, but rather the expressed
+contrarie[118]. 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[119], 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[120], 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[121] 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?[122] 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[123]: 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.[124] 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[125]: 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[126]: 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[127]. 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.
+
+[108]: Answer to the first obiection.
+
+[109]: Examples against lawe haue no strength when the question is of
+lawe.
+
+[110]: NOTE.
+
+[111]: Antithesis betwixt the former matrones, and our Iesabelles.
+
+[112]: NOTE.
+
+[113]: NOTE.
+
+[114]: No godlie woman did euer claime authoritie ouer man by reason of
+her birth and blood.
+
+[115]: Why God sometimes worketh by extraordinarie meanes.
+
+[116]: Iudic. 4.
+
+[117]: Luc. 2
+
+[118]: Iudic. 4
+
+[119]: NOTE.
+
+[120]: NOTE.
+
+[121]: 2. Reg. 22.
+
+[122]: Debora commanded not as princes vse to commande.
+
+[123]: To iudge is not alway understand of the ciuil regiment.
+
+[124]: Isaie 2. Isaie 42. Mich. 4. Isaie. 5.
+
+[125]: Ezech. 20. Ezech. 22. Ezech. 34
+
+[126]: Ezech. 23
+
+[127]: NOTE.
+
+But now to the second obiection[128]. 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?
+
+[128]: An answer to the second obiection.
+
+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[129]: 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[130]: 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[131]: 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[132] 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[133] 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[134]. 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[135] 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[136], 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[137]. 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[138]: 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[139]: 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[140], 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[141], 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[142] 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[143], 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.
+
+[129]: what woman wold not gladly heare.
+
+[130]: the daughters of Zalphead desired to reigne ouer no man in
+Israel.
+
+[131]: women may succede to inheritance but not to office.
+
+[132]: Num. 36
+
+[133]: Our patrones for women do not marke this caution.
+
+[134]: Realmes gotten by practises are no iuste posession.
+
+[135]: NOTE.
+
+[136]: The spaniardes are Iewes and they bragge that Marie of England
+is the roote of Iesse.
+
+[137]: Note the law which he hath proclaimed in France against such as
+he termeth Lutherians.
+
+[138]: Act. 17.
+
+[139]: Deuter. 2.
+
+[140]: Deut.32.
+
+[141]: NOTE.
+
+[142]: Cicero offic. lib. I.
+
+[143]: Realmes gotten by mariage, is uniust conquest.
+
+The consent, say they, of realmes and lawes pronounced and admitted in
+this behalfe, long consuetude and custorne, together with felicitie of
+some women in their empires haue established their authoritie[144]. To
+whome, I answer, that nether may the tyrannie of princes, nether the
+foolishnes of people, nether wicked lawes made against God, nether yet
+the felicitie that in this earthe may herof insue, make that thing
+laufull, whiche he by his word hath manifestlie condemned. For if the
+approbation of princes and people, lawes made by men, or the consent of
+realmes, may establishe any thing against God and his word, then shuld
+idolatrie be preferred to the true religion. For mo realmes and
+nations, mo lawes and decrees published by Emperours with common
+consent of their counsels, haue established the one, then haue approued
+the other. And yet I thinke that no man of sounde iudgement, will
+therfore iustifie and defend idolatrie. No more oght any man to
+mainteine this odious empire of women, althogh that it were approued of
+all men by their lawes. For the same God that in plain wordes
+forbiddeth idolatrie, doth also forbidde the authoritie of women ouer
+man. As the wordes of saint Paule before rehearsed do plainly teach vs.
+And therfore whether women be deposed from that vniust authoritie[145]
+(haue they neuer vsurped it so long) or if all such honor be denied
+vnto them, I feare not to affirme that they are nether defrauded of
+right, nor inheritance. For to women can that honor neuer be due nor
+laufull (muche lesse inheritance) whiche God hath so manifestlie denied
+vnto them.
+
+[144]: Answer to the third obiection.
+
+[145]: women may and oght to be deposed from authoritie.
+
+I am not ignorant that the subtill wittes of carnall men (which can
+neuer be broght vnder obedience of Goddes simple preceptes to maintein
+this monstruous empire) haue yet two vaine shiftes[146]. First they
+alledge, that albeit women may not absolutelie reigne by themselues,
+because they may nether sit in iudgement, nether pronounce sentence,
+nether execute any publike office: yet may they do all such thinges by
+their lieutenantes, deputies and iudges substitute. Secondarilie, say
+they, a woman borne to rule ouer anyrealme, may chose her a husband,
+and to him she may transfer and geue her authoritie and right. To both
+I answer in fewe wordes. First that frome a corrupt and venomed
+fountein can spring no holsome water: Secondarilie that no person hath
+power to geue the thing, which doth not iustlie appertein to them
+selues[147]: But the authoritie of a woman is a corrupted fountein, and
+therfore from her can neuer spring any lauful officer. She is not borne
+to rule ouer men: and therfore she can apointe none by her gift, nor by
+her power (which she hathn ot) to the place of a laufull magistrat. And
+therfore who soeuer receiueth of a woman[148], office or authoritie,
+are adulterous and bastard officers before God. This may appeare
+straunge at the first affirmation, but if we will be as indifferent and
+equall in the cause of God, as that we can be in the cause of man, the
+reason shall sodeinlie appeare. The case suposed, that a tyranne by
+conspiracie vsurped the royall seat and dignitie of a king, and in the
+same did so established him selfe, that he apointed officers, and did
+what him list for a time, and in this meane time, the natiue king made
+streit inhibition to all his subiectes, that none shuld adhere to this
+traitor, nether yet receiue any dignitie of him, yet neuer the lesse
+they wold honor the same traitor as king, and becomme his officers in
+all affaires of the realme. If after, the natiue prince did recouer his
+iust honor and possession, shuld he repute or esteme any man of the
+traitors apointement for a laufull magistrate? or for his frende and
+true subiect? or shuld he not rather with one sentence condemne the
+head with the membres? And if so he shuld do, who were able to accuse
+him of rigor? much lesse to condemne his sentence of iniustice. And
+dare we denie the same power to God in the like case? For that woman
+reigneth aboue man, she hath obteined it by treason and conspiracie
+committed against God. Howe can it be then, that she being criminall
+and giltie of treason against God committed, can apointe any officer
+pleasing in his sight? It is a thing impossible[149]. Wherefore let men
+that receiue of women authoritie, honor or office, be most assuredly
+persuaded, that in so mainteining that vsurped power, they declare them
+selues ennemies to God. If any thinke, that because the realme and
+estates therof, haue geuen their consentes to a woman, and haue
+established her, and her authoritie: that therfore it is laufull and
+acceptable before God: let the same men remembre what I haue said
+before, to wit, that God can not approue the doing nor consent of any
+multitude, concluding any thing against his worde and ordinance, and
+therfore they must haue a more assured defense against the wrath of
+God, then the approbation and consent of a blinded multitude, or elles
+they shall not be able to stand in the presence of the consuming fier:
+that is, they must acknowledge that the regiment of a woman is a thing
+most odious in the presence of God. They must refuse to be her
+officers[[150], because she is a traitoresse and rebell against God.
+And finallie they must studie to represse her inordinate pride and
+tyrannie to the vttermost of their power. The same is the dutie of the
+nobilitie and estates, by whose blindnes a woman is promoted. First in
+so farre, as they haue moste haynouslie offended against God, placing
+in authoritie suche as God by his worde hath remoued frome the same,
+vnfeinedly they oght to call for mercie, and being admonished of their
+error and damnable fact, in signe and token of true repentance, with
+common consent they oght to retreate that, which vnaduisedlie and by
+ignorance they haue pronounced, and oght without further delay to
+remoue from authority all such persones, as by vsurpation, violence, or
+tyrannie, do possesse the same. For so did Israel and Iuda after they
+had reuolted from Dauid, and Iuda alone in the dayes of Athalia[151].
+For after that she by murthering her sonnes children, had obteined the
+empire ouer the land, and had most vnhappelie reigned in Iuda six
+years, Ichoiada the high priest called together the capitaines and
+chief rulers of the people[152], and shewing to them the kinges sonne
+Ioas[h], did binde them by an othe to depose that wicked woman, and to
+promote the king to his royall seat, which they faithfullie did,
+killinge at his commandement not onlie that cruell and mischeuous
+woman, but also the people did destroie the temple of Baal, break his
+altars and images, and kill Mathan Baales high priest before his
+altars. The same is the dutie aswell of the estates, as of the people
+that hath bene blinded. First they oght to remoue frome honor and
+authoritie, that monstre in nature. (so call I a woman cled in the
+habit of man, yea a woman against nature reigning aboue man).
+Secondarilie if any presume to defende that impietie, they oght not to
+feare, first to pronounce, and then after to execute against them the
+sentence of deathe. If any man be affraid to violat the oth of
+obedience, which they haue made to suche monstres, let them be most
+assuredly persuaded, that as the beginning of their othes, preceding
+from ignorance was sinne, so is the obstinate purpose to kepe the same,
+nothinge but plaine rebellion against God. But of this mater in the
+second blast, God willing, we shall speake more at large.
+
+[146]: the fourth obiection.
+
+[147]: women can make no laufull officer.
+
+[148]: Let England and Scotland take hede.
+
+[149]: woman in authoritie is rebel against God.
+
+[150]: what the nobilite ough to do in this behalf.
+
+[151]: 2 Reg. II.
+
+[152]: Marke this fact, for it agreeth with Goddes lawe pronounced.
+
+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[153]. 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[154], 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.
+
+[153]: An admonition.
+
+[154]: Iudic. 20.
+
+The secret cause of this, I say, is knowen to God alone. Rut by his
+euident scriptures we may assuredly gather[155], 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[156], 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[157], 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[158]: 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.
+
+[155]: Why God permitteth somtimes his owne souldiers to fail in batel.
+
+[156]: Iudic. 20
+
+[157]: NOTE.
+
+[158]: The authoritie of all women, is a wall without foundation.
+
+Praise God ye that feare him.
+
+The following postscript occurs at p. 78 of JOHN KNOX’S _Appellation
+&c._, which is dated “From Geneua. The 14 of Iuly, 1558.”
+
+
+
+
+IOHN KNOXE TO THE READER.
+
+
+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.
+
+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.
+
+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.
+
+3 Neither can othe nor promesse bynd any such people to obey and
+maintein tyrantes against God and against his trueth knowen.
+
+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.
+
+_MATTH. VI_.
+
+If the eye be single, the whole body shalbe clere.
+
+[Underlying these Propositions is the great truth that the Rulers exist
+for the people, and not the people for the Rulers.]
+
+
+
+
+APPENDIX.
+
+
+_JOHN KNOX’s apologetical Defence of his First Blast &c. to Queen
+ELIZABETH_.
+
+
+12 JULY 1559. JOHN KNOX to Sir WILLIAM CECIL.
+
+The spreit of wisdom heall your hart to the glorie of God and to the
+comforte of his afflicted mind.
+
+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.
+
+I hear there is a confutation sett furht in prent against _the first
+blast_. 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 _blast_ 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.
+
+_State Papers, Scotland, Vol_. Art. 57. in Public Record office,
+London.
+
+
+20 JULY 1559. JOHN KNOX’S _Declaration_ to QUEEN ELIZABETH.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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 [_gates_] 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.
+
+Yf thus in GODDis presence ye humill [_humble_] 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.
+
+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.
+
+So be it. Off Edinburgh the 20. Day of Julij. 1559.
+
+By your graces [w]holly to command in godlynes.
+
+_Endorsed_. JOHN KNOX.
+
+To the ryght myghty ryght high and ryght excellent princesse ELZABETH
+quen of England, etc.
+
+Be these Deliuered _State Papers, Scotland, Vol. 1 Art. 65_.
+
+
+20 MARCH 1561. THOMAS RANDOLPH to Sir WILLIAM CECIL. [_From Berwick on
+Tweed_.]
+
+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.
+
+_State Papers, Scotland, Vol. 6, Art. 37_.
+
+5 AUG. 1561. JOHN KNOX’s second Defence to Queen ELIZABETH.
+
+Grace from GOD the Father throught our Lord JESUS with perpetuall
+Encrease of his holie spiritt.
+
+May it please your maiestie that it is heir certainlie spoken that the
+Queen of Scotland [_MARY Queen of Scots_] travaleht earnestlie to have
+a treatise intituled _the first blast of the trompett_ 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.
+
+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 _Government_], 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.
+
+From Edinburgh the 5 of August 1561
+
+Your maiesties suruand to command in godlines
+
+_Endorsed_ JOHN KNOX.
+
+To the myghty and excellent princess ELIZABETH the Quenes maiestie of
+ENGLAND be these deliuered.
+
+_State Papers, Scotland, Vol. 6, Art 55._
+
+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.
+
+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.
+
+The Historic of the _Church of Scotland_, pp. 192-193. [Ed. 1584].
+
+
+
+
+End of the Project Gutenberg EBook of The First Blast of the Trumpet against the monstrous regiment of Women, by John Knox
+
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