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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 at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.net
+
+
+Title: The First Blast of the Trumpet against the monstrous regiment of Women
+
+Author: John Knox
+
+Posting Date: December 11, 2011 [EBook #9660]
+Release Date: January, 2006
+First Posted: October 14, 2003
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK FIRST BLAST OF TRUMPET AGAINST WOMEN ***
+
+
+
+
+Produced by Steve Schulze, Debra Storr and PG Distributed
+Proofreaders. Page scans generously made available by the
+CWRU Preservation Department Digital Library.
+
+
+
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+
+
+The First Blast of the Trumpet against the monstrous regiment of Women.
+
+The English Scholar's Library etc.
+
+No. 2.
+
+The First Blast of the Trumpet, &c.
+
+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_. I.
+
+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 abregee 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.
+
+
+Within a year of the writing of this MARY TUDOR was dead, and the system
+of which she was the centre was dead too.
+
+
+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.
+
+
+
+
+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.
+
+[Sidenote 1: what robbed God of his honor in England in the time
+of the Gospell.]
+
+[Sidenote 2: The nobilitie and the hole realme of England, caste
+themselves willing in to the pit.]
+
+[Sidenote 3: The propertie of Goddes truth.]
+
+
+
+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, an'd 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 _Blast_. 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--
+
+    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].
+
+
+[Footnote 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.]
+
+[Footnote 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.
+
+[Sidenote a: the Negligence of watchemen.]
+[Sidenote b: The diligence of the olde prophetes of God.]
+[Sidenote c: I. Reg. 12.]
+[Sidenote d: Ezech. 16.]
+[Sidenote e: Ierem. 29.]
+[Sidenote f: Ezech. 7,8,9.]
+
+Wonder it is, that amongest so many pregnant wittes as the Ile of greate
+Brittanny hath produced, so many godlie and zelous preachers as England
+did somtime norishe, and amongest so many learned and men of graue
+iudgement, as this day by Iesabel are exiled, none is found so stowte of
+courage, so faithfull to God, nor louing to their natiue countrie, that
+they dare admonishe the inhabitantes of that Ile how abominable before
+God, is the Empire or Rule of a wicked woman, yea of a traiteresse and
+bastard. And what may a people or nation left destitute of a lawfull head,
+do by the authoritie of Goddes worde in electing and appointing common
+rulers and magistrates. That Ile (alas) for the contempt and horrible
+abuse of Goddes mercies offred, and for the shamefull reuolting to Satan
+frome Christ Iesus, and frome his Gospell ones professed, doth iustlie
+merite to be left in the handes of their own counsel, and so to come to
+confusion and bondage of strangiers. But yet I feare that this vniuersall
+negligence[a] 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[b] 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[c]. And Iuda withe Ierusalem did
+followe the vile superstition and open iniquitie of Samaria[d]. 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[e]. 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[f] 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.
+
+[Sidenote g: God alway had his people amongst the wicked, who neuer
+lacked their prophetes and teachers.]
+[Sidenote h: Isaie. 13. Ierem. 6. Ezech. 36.]
+[Sidenote i: Examples what teachers oght to do in this time.]
+[Sidenote j: Ezech. 2, Apoca. 6.]
+[Sidenote k: Thre chef reasons, that do stay man from speaking the
+truthe.]
+[Sidenote l: 1. Cor. 9.]
+[Sidenote m: Mat. 26. Act. 18, 21.]
+[Sidenote n: Psalm. 2. Act. 4.]
+[Sidenote o: It is necessarie for everie man to open the impietie,
+whiche he knoweth to hurt his commonwelth.]
+[Sidenote p: No man can repent except he knowe his synne.]
+
+The same prophetes for comfort of the afflicted and chosen saintes of God,
+who did lie hyd amongest the reprobate of that age[g] (as commonlie doth
+the corne amongest the chaffe) did prophecie and before speake the changes
+of kingdomes, the punishmentes of tyrannes, and the vengeance[h] 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[i] 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[j] 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[k]: 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[l], of sclander, or of any inconuenience before named might
+have excused, and discharged the seruantes of God[m], 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[n]: 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[o] 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[p], 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.
+
+[Sidenote q: The propertie of Goddes truth.]
+[Sidenote r: 2. Reg. 6.]
+[Sidenote s: Mat. 14.]
+[Sidenote t: Rum. 1.]
+[Sidenote u: The ignorant multitide hath set up the authoritie of
+women not knowinge the danger.]
+
+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[q], 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[r], 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[s], 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[t]. 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[u], 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.
+
+[Sidenote v: A very dangerous thing to speake against olde errors.]
+[Sidenote w: Accomptes will be had of Goddes giftes.]
+[Sidenote x: The cause mouing the author to write.]
+[Sidenote y: Ezech. 33.]
+
+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[v], 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[w] 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[x], 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[y]: 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.
+
+[Sidenote z: For the Authors name.]
+
+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[z]: 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.
+
+
+
+
+THE FIRST BEAST 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.
+
+[Sidenote 1: Causes why women shuld not have preeminence ouer men.]
+
+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.
+
+[Sidenote 2: Priuate example do not breake the generall ordinance.]
+[Sidenote 3: 2 Politicorum Aristotelis.]
+[Sidenote 4: Reade Isaie the thirde chaptre.]
+[Sidenote 5: Amazones were monstruouse women, that coulde not abide
+the regiment of men, and therfore killed their husbandes, reade Iustine.]
+[Sidenote 6: Arist. 2. Politic.]
+[Sidenote 7: Lib. 50. de regulis iuris.]
+[Sidenote 8: What women may not be.]
+[Sidenote 9: 3. 16. lib. Digestorum.]
+[Sidenote 10: Ad Senatus consul, Veleianum.]
+[Sidenote 11: Lib. 3. de posulationse Tit. 1.]
+[Sidenote 12: Calphurnia.]
+
+I except such as God by singular priuiledge, and for certein causes knowen
+onlie to him selfe, hath exempted from the common ranke of women[2], and
+do speake of women as nature and experience do this day declare them.
+Nature I say, doth paynt them furthe to be weake, fraile, impacient, feble
+and foolishe: and experience hath declared them to be vnconstant,
+variable, cruell and lacking the spirit of counsel and regiment. And these
+notable faultes haue men in all ages espied in that kinde, for the whiche
+not onlie they haue remoued women from rule and authoritie, but also some
+haue thoght that men subiect to the counsel or empire of their wyues were
+vn worthie of all publike office. For this writeth Aristotle in the
+seconde of his Politikes[3]: what difference shal we put, saith he,
+whether that women beare authoritie, or the husbanesd that obey the empire
+of their wyues be appointed to be magistrates? For what insueth the one,
+must nedes folowe the other, to witte, iniustice, confusion and disorder.
+The same author further reasoneth, that the policie or regiment of the
+Lacedemonians (who other wayes amongest the Grecians were moste excellent)
+was not worthie to be reputed nor accompted amongest the nombre of common
+welthes, that were well gouerned, because the magistrates, and rulers of
+the same were to [o] muche geuen to please and obey their wyues. What
+wolde this writer (I pray you) haue said to that realme or nation, where a
+woman sitteth crowned in parliament amongest the middest of men. Oh
+fearefull and terrible are thy iudgementes[4] (o Lord) whiche thus hast
+abased man for his iniquitie! I am assuredlie persuaded that if any of
+those men, which illuminated onelie by the light of nature, did see and
+pronounce causes sufficient, why women oght not to beare rule nor
+authoritie, shuld this clay liue and see a woman sitting in iudgement, or
+riding frome parliament in the middest of men, hauing the royall crowne
+vpon her head, the sworde and sceptre borne before her, in signe that the
+administration of iustice was in her power: I am assuredlie persuaded, I
+say, that suche a sight shulde so astonishe them, that they shuld iudge
+the hole worlde to be transformed into Amazones[5], and that suche a
+metamorphosis and change was made of all the men of that countrie, as
+poetes do feyn was made of the companyons of Vlisses, or at least, that
+albeit the owtwarde form of men remained, yet shuld they iudge that their
+hartes were changed frome the wisdome, vnderstanding, and courage of men,
+to the foolishe fondnes and cowardise of women. Yea they further shuld
+pronounce, that where women reigne or be in authoritie, that there must
+nedes vanitie be preferred to vertue, ambition and pride to temperancie
+and modestie, and finallie, that auarice the mother of all mischefe must
+nedes deuour equitie and iustice. But lest that we shall seme to be of
+this opinion alone[6], let vs heare what others haue seen and decreed in
+this mater. In the rules of the lawe thus it is written[7]: Women are
+remoued from all ciuile and publike office[8], so that they nether may be
+iudges, nether may they occupie the place of the magistrate, nether yet
+may they be speakers for others. The same is repe[a]ted in the third and
+in the sextenth bokes of the digestes[9]: Where certein persones are
+forbidden, _Ne pro aliis postulent_, that is, that they be no speakers nor
+aduocates for others. And among the rest are women forbidden, and this
+cause is added, that they do not against shamefastnes intermedle them
+selues with the causes of others[10], nether yet that women presume to vse
+the offices due to men. The lawe in the same place doth further declare,
+that a naturall shamfastnes oght to be in womankind[11], whiche most
+certeinlie she loseth, when soeuer she taketh vpon her the office and
+estate of man. As in Calphurnia[12] was euidentlie declared, who hauing
+licence to speake before the senate, at length became so impudent and
+importune, that by her babling she troubled the hole assemblie. And so
+gaue occasion that this lawe was established.
+
+[Sidenote 13: De statu homino Titul. 8. Frome women.]
+[Sidenote 14: power is taken away by the Ciuile lawe ouer their own
+children.]
+[Sidenote 15: Dig. lib. 24. de donatione inter virum et foeminane.]
+[Sidenote 16: women be couetous therefore vnmete gouernors.]
+[Sidenote 17: Lib. 1. Digest. de le gib. et senatuscon Titul. 3,
+Politic. 2.]
+[Sidenote 18: England and Scotland beware.]
+
+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].
+
+[Sidenote 19: Great imperfections of women.]
+[Sidenote 20: Ronsilda the wife of Gisulphus betrayed to Cacanus the
+dukedome of friaul in Italie.]
+[Sidenote 21: Iane quene of Naples hanged her husband.]
+[Sidenote 22: Athalia, 4. Reg. II. Hurene, Anton. Sabell.]
+[Sidenote 23: If the lesse thinges be denied to women, the greater
+cannot be granted.]
+[Sidenote 24: woman in her greatest perfection was made to serue man.]
+[Sidenote 25: I. Cor. II.]
+[Sidenote 26: A good comparison.]
+[Sidenote 27: A newe necessity of womans subiection. woman by the
+sentence of God, subiect to man. Gene. 3.]
+[Sidenote 28: The punishment of women unjustlie promoted and of their
+promoters. ]
+[Sidenote 29: Gene. 3.]
+[Sidenote 30: Let all women take hede.]
+
+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].
+
+[Sidenote 31: Answer to an obiection. ]
+[Sidenote 32: 1 Tim. 2. ]
+[Sidenote 33: I. Cor. 14.]
+[Sidenote 34: From a general privilege is woman secluded.]
+[Sidenote 35: She that is, subject to one may not rule many.]
+
+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.
+
+[Sidenote 36: A strong argument.]
+[Sidenote 37: NOTE.]
+[Sidenote 38: Tertullian de habitu mulierum.]
+[Sidenote 39: Let women hearken what Tertullian an olde Docto saith.]
+[Sidenote 40: NOTE]
+[Sidenote 41: Tertull, lib 8. de virginilis verlandis.]
+[Sidenote 42: In proaemio 6. lib. contra Marcionem.]
+
+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.
+
+[Sidenote 43: August. lib. 22. contra Faustum, c.31.]
+[Sidenote 44: De Trinitat, lib. 12 cap. 7]
+[Sidenote 45: In quaect. veteris Testamenti, quaest. 45.]
+[Sidenote 46: NOTE.]
+[Sidenote 47: Lib. de Continentia cap. 4.]
+[Sidenote 48: Ambros. in Hexaemero lib. 5. c. 7.]
+[Sidenote 49: Cap. 5.]
+[Sidenote 50: Ambros. super. 2. c. I epist. ad Timoth.]
+[Sidenote 51: Ambros. in I. epist. ad Corin. cap. 14.]
+[Sidenote 52: Genes 3.]
+[Sidenote 53: whose house I pray you ought the parliament house to
+be, Goddes or the deuilles?]
+[Sidenote 54a: Rufus is by S. Paul saluted before
+his mother.]
+
+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.
+
+[Sidenote 54: Chrysost. homil. 17. in genes.]
+[Sidenote 55: NOTE]
+[Sidenote 56: Homil. 15 in Genes.]
+[Sidenote 57: God graunt all womens hartes to understand and folow
+this sentence.]
+[Sidenote 58: In Mat. cap. 23. homil. 44.]
+[Sidenote 59: woman can no haue vertue in equalitie with man. Ad
+Ephe. cap. 4. sermone 13. NOTE]
+[Sidenote 60: The body lackinge the head, can not be well gouerened
+nether can common welth lackinge man.]
+[Sidenote 61: In ca. 22. Ioh. homil. 87.]
+[Sidenote 62: In Ioh. homil. 41.]
+[Sidenote 63: Basilius Mag. in aliquot scripturae locos.]
+
+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.
+
+[Sidenote 64: De ordine lib. I C. 10]
+
+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.
+
+[Sidenote 65: De ciuit. Dei, lib. 19 cap. 13.]
+[Sidenote 66: what soener done withowt the appointment of Goddes will
+is done withowt ordre.]
+[Sidenote 67: Two mirrors, in which we may beholde the ordre of
+nature.]
+[Sidenote 68: Common welthes under the rule of women, lacke a laufull
+heade]
+[Sidenote 69: Idol.]
+[Sidenote 70: Psal. 115.]
+[Sidenote 71: The empire of a woman is an idol.]
+[Sidenote 72: I. COY. II]
+[Sidenote 73: NOTE.]
+[Sidenote 74: I. COY. II.]
+[Sidenote 75: Marke the similitude of Chrysostome.]
+[Sidenote 76: NOTE.]
+[Sidenote 77: Howe women be couered in England and Scotland.]
+[Sidenote 78: Brute beastes to be preferred.]
+[Sidenote 79: Insoluent ioy bringeth sodein sorowe.]
+
+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.
+
+[Sidenote 80: Rom. I.]
+[Sidenote 81: what robbed God OF HIS HONOR in England in the time of
+the Gospell.]
+[Sidenote 82: Goddes benefites shewed to England.]
+[Sidenote 83: Discipline refused in England.]
+[Sidenote 84: The nobilitie and the hole realme of England, caste
+themselues willingly in to the pit.]
+[Sidenote 85: Confession.]
+[Sidenote 86: NOTE]
+
+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.
+
+[Sidenote 87: NOTE.]
+[Sidenote 88: Deut. 17.]
+[Sidenote 89: God hath apointed man his ministre and lieutenant.]
+[Sidenote 90: Answer to an objection.]
+[Sidenote 91: The election of a king floweth frome the moral lawe.]
+[Sidenote 92: Iosue I.]
+[Sidenote 93: Rulers should take hede to this.]
+[Sidenote 94: Deut. 17]
+[Sidenote 95: what vices magistrates oght to punishe.]
+
+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.
+
+[Sidenote 96: NOTE. The gentil no lesse bounde to the lawe moral then
+the Jewe.]
+[Sidenote 97: NOTE.]
+[Sidenote 98: The first argument that the authoritie of women
+repungeth to iustice.]
+
+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:
+
+[Sidenote 99: The second argument.]
+[Sidenote 100: Nature doth confesse that repugnancie to Goddes will
+is iniustice.]
+[Sidenote 101: the reprobat confesse Goddes will iust.]
+[Sidenote 102: Genes. 4. Mat. 27.]
+[Sidenote 103: womans authoritie bringeth forth monstres.]
+[Sidenote 104: Tim. 2.]
+[Sidenote 105: Apoca. 2.]
+
+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.
+
+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.
+
+[Sidenote 106: Iudic.4 Parn.3. The defenses of the aduersaries]
+
+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.
+
+[Sidenote 107: Num. 27]
+
+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.
+
+[Sidenote 108: Answer to the first obiection.]
+[Sidenote 109: Examples against lawe haue no strength when the
+question is of lawe.]
+[Sidenote 110: NOTE.]
+[Sidenote 111: Antithesis betwixt the former matrones, and our
+Iesabelles.]
+[Sidenote 112: NOTE.]
+[Sidenote 113: NOTE.]
+[Sidenote 114: No godlie woman did euer claime authoritie ouer man by
+reason of her birth and blood.]
+[Sidenote 115: Why God sometimes worketh by extraordinarie meanes.]
+[Sidenote 116: Iudic. 4.]
+[Sidenote 117: Luc. 2]
+[Sidenote 118: Iudic. 4]
+[Sidenote 119: NOTE.]
+[Sidenote 120: NOTE.]
+[Sidenote 121: 2. Reg. 22.]
+[Sidenote 122: Debora commanded not as princes vse to commande.]
+[Sidenote 123: To iudge is not alway understand of the ciuil
+regiment.]
+[Sidenote 124: Isaie 2. Isaie 42. Mich. 4. Isaie. 5.]
+[Sidenote 125: Ezech. 20. Ezech. 22. Ezech. 34]
+[Sidenote 126: Ezech. 23]
+[Sidenote 127: NOTE.]
+
+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.
+
+[Sidenote 128: An answer to the second obiection.]
+
+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?
+
+[Sidenote 129: what woman wold not gladly heare.]
+[Sidenote 130: the daughters of Zalphead desired to reigne ouer no
+man in Israel.]
+[Sidenote 131: women may succede to inheritance but not to office.]
+[Sidenote 132: Num. 36]
+[Sidenote 133: Our patrones for women do not marke this caution.]
+[Sidenote 134: Realmes gotten by practises are no iuste posession.]
+[Sidenote 135: NOTE.]
+[Sidenote 136: The spaniardes are Iewes and they bragge that Marie of
+England is the roote of Iesse.]
+[Sidenote 137: Note the law which he hath proclaimed in France
+against such as he termeth Lutherians.]
+[Sidenote 138: Act. 17.]
+[Sidenote 139: Deuter. 2.]
+[Sidenote 140: Deut.32.]
+[Sidenote 141: NOTE.]
+[Sidenote 142: Cicero offic. lib. I.]
+[Sidenote 143: Realmes gotten by mariage, is uniust conquest.]
+
+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.
+
+[Sidenote 144: Answer to the third obiection.]
+[Sidenote 145: women may and oght to be deposed from authoritie.]
+
+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.
+
+[Sidenote 146: the fourth obiection.]
+[Sidenote 147: women can make no laufull officer.]
+[Sidenote 148: Let England and Scotland take hede.]
+[Sidenote 149: woman in authoritie is rebel against God.]
+[Sidenote 150: what the nobilite ough to do in this behalf.]
+[Sidenote 151: 2 Reg. II.]
+[Sidenote 152: Marke this fact, for it agreeth with Goddes lawe
+pronounced.]
+
+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.
+
+[Sidenote 153: An admonition.]
+[Sidenote 154: Iudic. 20.]
+
+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.
+
+[Sidenote 155: Why God permitteth somtimes his owne souldiers to fail
+in batel.]
+[Sidenote 156: Iudic. 20]
+[Sidenote 157: NOTE.]
+[Sidenote 158: The authoritie of all women, is a wall without
+foundation.]
+
+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[157], euen by the handes of those, 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.
+
+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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