,the ,first ,blast of the ,trumpet against the monstrous regiment of ,women ,john ,knox #aeeh4 ,edited by ,,edward ,,arber1 ,f4,s4,a41 etc41 ,,lecturer ,,in ,,english ,,literature1 ,,etc41 ,,university ,,college1 ,,london4 ,,southgate1 ,,london1 ,n4 #ae ,august #ahgh4 ,no4 #b4 7,all rights reserved47 ,transcribers ,note3 ,the image source for this book was a 4pdf of the above edition4 ,the production of the pdf seems to have generated some errors e4g4 royal#a for royall4 ,such errors have been fixed but otherwise the text aims to be true to the printed book4 ,,contents4 ,bibliography ,,introduction ,extracts from ,mr4 ,,david ,,laing',s ,preface ,the ,first ,blast of the ,trumpet c4 ,,the ,,preface4 ,the wonderful silence of the godly and zealous preachers1 the learned men and of grave judgment1 now in exile1 that they do not admonish the inhabitants of 8greate ,brittanny0 how abominable before ,,god is the ,empire or ,rule of ,wicked ,woman1 yea1 of a traitress and bastard4 ,this is contrary to the examples of the ancient prophets4 ,i am assured that ,,god hath revealed unto some in this our age1 that it is more than a monster in nature that a ,woman shall reign and have empire above ,man4 ,,answers ,,to ,,the ,,objections ,why no such doctrine ought to be published in these our dangerous days4 7a7 ,it may seem to tend to sedition4 7b7 ,it shall be dangerous not only to the writer or publisher1 but to all as shall read the writings1 or favour this truth spoken4 7c7 ,it shall not amend the chief offenders1 because #a4 ,it shall never come to their ears #b4 ,they will not be admonished4 ,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 life3 ,i answer1 that to suppress it1 is in the hand of ,,god alone2 but to utter the impiety and abomination of the same1 ,i say1 it is the duty of every true messenger of ,,god to whom the truth is revealed in that behalf4 ,the ,first ,blast to awake ,women degenerate4 ,,the ,,declamation4 ,the ,proposition4 ,to promote a ,woman to bear rule1 superiority1 dominion or empire above any realm1 nation or city is ,a4 ,repugnant to nature4 ,b4 ,contumely to ,,god4 ,c4 ,the subversion of good order1 of all equity and justice4 ,a4 ,men illuminated only by the light of nature have seen and determined that it is a thing most repugnant to nature1 that ,women rule and govern over men4 ,b4 #a4 ,woman in her greatest perfection was made to serve and obey man1 not to rule and command him4 #b4 ,after the fall1 she was made subject to man by the irrevocable sentence of ,,god4 ,in which sentence there are two parts4 7a7 ,a dolour1 anguish and pain as oft as ever she shall be a mother4 7b7 ,a subjection of her self1 her appetites and will to her husband and his will4 ,from the former part of this malediction can neither art1 nobility1 policy nor law made by man deliver women3 but1 alas1 ignorance of ,,god1 ambition and tyranny have studied to abolish and destroy the second part of ,,god's punishment4 #c4 ,this subjection1 understood by many to be that of the wife to the husband1 is extended by ,saint ,,paul to women in general ,to which consent ,,tertullian1 ,,augustine1 ,,ambrose1 ,,chrysostom1 ,,basil #d4 ,the two other ,mirrors1 in which we may behold the order of ,nature4 7a7 ,the natural body of man 7b7 ,the civil body of that ,commonwealth of the ,jews in which ,,god by his own word hath appointed an order4 ,c4 ,the ,empire of a ,woman is a thing repugnant to justice1 and the destruction of every commonwealth where it is received4 7a7 ,if justice be a constant and perpetual will to give to every person their own right3 then to give or to will to give to any person that which is not their right1 must repugn to justice4 ,but to reign above ,man can never be the right to ,woman3 because it is a thing denied unto her by ,,god1 as is before declared4 7b7 ,whatsoever repugneth to the will of ,,god expressed in ,his most sacred word1 repugneth to justice4 ,that ,women have authority over ,men repugneth to the will of ,,god expressed in ,his word4 ,therefore all such authority repugneth to justice4 ,,answers ,,to ,,objections4 #a4 ,the examples of ,,deborah ,judges iv4 #d and ,,huldah #b ,kings xxii #ad4 #b4 ,the law of ,,moses for the daughters of ,,zelophehad ,numb4 xxvii4 #g1 and xxxvi4 #aa #c4 ,the consent of the ,estates of such realms as have approved the ,empire and ,regiment of ,women4 #d ,the long custom which hath received the ,regiment of ,women4 ,the valiant acts and prosperity4 ,together with some ,papistical laws which have confirmed the same4 999999 ,this objection was not directly replied to2 but instead1 the two following ones4 7a7 ,albeit ,women may not absolutely reign by themselves2 because they may neither sit in judgment1 neither pronounce sentence1 neither execute any public office3 yet may they do all such things by their ,lieutenants1 ,deputies1 and ,judges substitutes4 7b7 ,a woman born to rule over any realm1 may choose her a husband2 and to him she may transfer and give her authority and right4 ,,the ,,admonition4 ,and now to put an end to the ,first ,blast4 ,seeing that by the ,order of ,nature2 by the malediction and curse pronounced against ,woman2 by the mouth of ,saint ,,paul1 the interpreter of ,,god's sentence2 by the example of that ,commonwealth in which ,,god by ,his word planted order and policy2 and finally1 by the judgment of the most godly writers3 ,,god hath dejected women from rule1 dominion1 empire and authority above man4 ,moreover1 seeing that neither the example of ,,deborah1 neither the law made for the daughters of ,,zelophehad1 neither yet the foolish consent of an ignorant multitude3 be able to justify that which ,,god so plainly hath condemned4 ,let all men take heed what quarrel and cause from henceforth they do defend4 ,if ,,god raise up any noble heart to vindicate the liberty of his country and to suppress the monstrous ,empire of ,women3 let all such as shall presume to defend them in the same1 most certainly know2 that in so doing they lift their hand against ,,god1 and that one day they shall find ,his power to fight against their foolishness4 ,,john ,,knox to the ,reader ,,appendix4 #aeei4 #ab ,july4 ,,john ,,knox to ,sir ,,william ,,cecil #bj ,july4 ,,john ,,knox',s ,declaration to ,queen ,,elizabeth #aefa4 #bj ,mar4 ,,thomas ,,randolph to ,sir ,,william ,,cecil #e ,aug4 ,,john ,,knox',s ,second ,defence to ,queen ,,elizabeth ,extracts from ,,john ,,knox',s ,history of the ,church of ,scotland ,,bibliography4 ,the ,first ,blast of the ,trumpet etc4 ,,issues ,,in ,,the ,,author',s ,,lifetime4 ,a4 ,as a separate publication4 #a4 #aeeh4 i4e4 early in that year at ,geneva4 #hvo4 ,see title at p4 #a4 ,b4 ,with other ,works4 ,none known4 ,,issues ,,since ,,his ,,death4 ,a4 ,as a separate publication4 #b4 8#afhg8 ,edinburgh4 #hvo4 ,the ,first ,blast of the ,trumpet against the monstrous ,regiment of ,women4 #d4 #ae4 ,aug4 #ahgh4 ,southgate ,london ,n4 ,english ,scholar's ,library4 ,the present impression4 ,b4 ,with other ,works4 #ahdf-ahdh4 ,edinburgh4 #hvo4 ,bannatyne ,club4 ,the ,works of ,,john ,,knox4 ,collected and edited by ,,david ,,laing4 ,in #f ,vols4 ,a special and limited edition of #aab copies of the ,first ,two ,volumes was struck off for this ,printing ,club4 #ahdf-ahdh4 ,edinburgh4 #hvo4 ,wodrow ,club4 ,the same ,two ,volumes issued to this ,society4 #ahed-ahfd4 ,edinburgh4 #hvo4 ,the remaining ,four ,volumes published by ,mr4 ,t4 ,g4 ,,stevenson4 ,the ,first ,blast c4 is at ,vol4 iv4 #cdi4 ,early ,replies to the ,first ,blast etc4 #a4 #bf ,apr4 #aeei4 ,strasburgh4 #dto4 ,,john ,,aylmer1 afterwards ,bishop of ,,london4 ,an ,harborovve for faithfull and trewe subiectes1 agaynst the late blowne ,blaste1 concerninge the ,gouernmente of ,v,vemen wherin he confuted all such reasons as a straunger of late made in that behalfe1 with a breife exhortation to ,obedience4 ,anno4 ,m4,d4 lix4 ,this calling ,john ,knox a 8stranger0 sounds to us like a piece of impudence1 but may bring home to us that ,scotland was then to ,englishmen a foreign country4 #b4 #aefe-f4 ,antwerp4 #hvo4 ,,petrus ,,frarinus1 ,m4,a4 ,oration against the ,vnlawfull ,insurrections of the ,protestantes of our time1 under the pretence to refourme religion4 ,made and pronounced in the ,schole of ,artes at ,louaine1 the xiiij of ,december4 ,anno #aefe4 ,and now translated into ,english with the aduise of the ,author4 ,printed by ,,john ,,fowler in #aeff4 ,the references to ,,knox and ,,goodman are at ,e4 vj and ,f4 ij4 ,at the end of this work is a kind of ,table of ,contents1 each reference being illustrated with a woodcut depicting the irightful cruelties with which the ,author in the text charges the ,protestants4 ,one woodcut is a curious representation of ,,goodman and ,,nokes4 ,doctor ,,fulke wrote a ,confutation of this work4 #c4 #aegi4 ,paris4 #hvo4 ,,david ,,chambers of ,ormond4 ,histoire abrege de tous les ,roys de ,france1 ,angleterre et ,escosse1 etc4 ,in three ,parts1 each with a separate ,title page4 ,the ,third ,part is dated #ba ,august #aegc2 is dedicated to ,,catherine ,,de ,,medici2 and is entitled ,discours de la legitime succession des femmes aux possessions de leurs parens3 et du gouernement des princesses aux ,empires et ,royaumes4 #d4 #aehd4 ,printed abroad4 #hvo4 ,,john ,,lesley1 ,bishop of ,,ross4 ,a treatise towching the right1 title and interest of the most ,excellent ,princesse ,,marie1 ,queen of ,scotland1 ,and of the most noble ,king ,,james1 her ,graces sonne1 to the succession of the ,crowne of ,england4 444 ,compiled ahd published before in ,latin1 and after in ,english4 ,the ,blast is alluded to at ,c4 #b4 #e4 #aeij4 ,never printed4 ,lord ,,henry ,,howard created ,earl of ,,northampton #ac ,march #afjd41 a voluminous writer1 but few of whose writings ever came to the press4 ,a dutifull defence of the lawfull ,regiment of women deuided into three bookes4 ,the first conteyneth reasons and examples grounded on the law of nature4 ,the second reasons and examples grownded on the ,ciuile lawes4 ,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 authorytie4 ,lansd4 ,,ms4 #hac and ,harl4 ,,ms4 #fbeg4 ,,introduction4 ,at the time this tract was written the destinies1 immediate and prospective1 of the ,protestant faith seemed to lay wholly in the laps of five women1 viz3-- ,,catherine ,,de ,,medici1 ,queen of ,france4 ,,marie ,,de ,,lorraine1 ,queen ,regent of ,scotland1 whose sole heir was her daughter ,,mary1 afterwards ,queen of ,scots4 ,,mary ,,tudor1 ,queen of ,england1 having for her heir apparent the ,princess ,,elizabeth4 ,of these1 the last--also of least account at this moment1 being in confinement--was the only hope of the ,reformers4 ,the other four1 largely directing the affairs of three kingdoms1 were steadfastly hostile to the new faith4 ,truly1 the odds were heavy against it4 ,who could have anticipated that within three years of the writing of this book both ,,mary ,,tudor and ,,mary ,,de ,,lorraine would have passed away2 that ,,knox himself would have been in ,scotland carrying on the ,reformation2 and that ,,elizabeth would have commenced her marvellous reign4 ,so vast a change in the political world was quite beyond all reasonable foresight4 ,meanwhile there was only present to the vision and heart of the ,reformer as he gazed seaward1 from ,dieppe1 but the unceasing blaze of1 the martyr fires spreading from ,smithfield all over ,england4 ,month after month this horrid work was deliberately carried on and was increasing in intensity4 ,we se our countrie set furthe for a pray to foreine nations1 we heare the blood of our brethren1 the membres of ,christ ,iesus most cruellie to be shed1 and the monstruous empire of a cruell women 7the secrete counsel of ,god excepted7 we knowe to be the onlie occasion of all the miseries3 and yet with silence we passe the time as thogh the mater did nothinge appertein to vs4 p4 #c4 ,the vigour of the persecution had struck all heart out of the ,protestants4 ,was this to go on for ever8 ,heart-wrung at the ruthless slaughter--as we1 in our day1 have been by the horrors of the ,indian mutiny or of the ,bulgarian atrocities--the ,reformer sought to know the occasion of all these calamities4 ,at that moment1 he found it in the ,empire of ,woman4 ,afterwards he referred much of this book to the time in which it was written pp4 #eh and #fa4 ,shall we say that his heart compelled his head to this argument1 that his indignation entangled his understanding on this subject8 ,just as ,,milton was led to the discussion of the conditions of divorce1 through his desertion by his wife ,,mary ,,powell2 so the fiery martyrdoms of ,england led ,,knox to denounce the female sex in the person of her whom we still call 8,bloody ,,mary0 that was the occasion of them all4 ,if in the happiest moment of his happiest dream1 ,,john ,,knox could have foreseen our good and revered ,queen ,,victoria reigning in the hearts of the millions of her subjects1 and ruling an ,empire wider by far than those of ,spain and ,portugal in his day2 if he could have seen ,england and ,scotland ,,one ,,country1 bearing the name which1 as almost of prophecy1 he has foreshadowed for them in this tract1 8the ,ile of greate ,britanny20 if he could have beheld that one country as it now abides in its strength and its wealth1 the most powerful of ,european states2 if he could have realized free ,italy with ,rome1 the ,popes without temporal power1 and modern civilisation more than a match for ,papal intrigues2 if he could have known that the gospel for which he lived had regenerated the social life of ,great ,britain1 that it was tha confessed basis of our political action and the perennial spring of our ,christian activities1 so that not merely in physical strength1 but in moral1 force and mental enlightenment we are in the van of the nations of the world3 if the great ,scotch ,reformer had but had a glimpse of this present reality1 this tract would never have been written1 and he would willingly have sung the paean of aged ,,simeon and passed out of this life4 ,but this work was the offspring of the hour of darkness1 if not of despair4 ,something must be done4 ,a warrior of the pen1 he would forge a general argument against all female rule that would inclusively destroy the legal right of ,,mary to continue these atrocities4 ,,ii4 ,the first note of this trumpet blast1 8,the ,kingdom apperteineth to our ,,god10 shows us the vast difference between the way in which men regarded the ,almighty ,being then and now4 ,shall we say that the awe of the ,deity has departed6 ,now so much stress is laid on the ,fatherhood of ,,god3 in ,,knox',s time it was ,his might to defend ,his own or to take vengeance on all their murderers4 ,both views are true4 ,nevertheless this age does seem wanting in a general and thorough reverence for ,his great name and character4 ,,knox seems like some great ,hebrew seer when he thus pronounces the doom of ,,mary and her adherents4 ,the same ,god1 who did execute this greuous punishment1 euen by the handes of those1 whom he suffred twise to be ouercomen in batel1 doth this day retein his power and iustice4 ,cursed ,iesabel of ,england1 with the pestilent and detestable generation of papistes1 make no litle bragge and boast1 that they haue triumphed not only against ,wyet1 but also against all such as haue entreprised any thing against them or their procedinges4 ,but let her and them consider1 that yet they haue not preuailed against god1 his throne is more high1 then that the length of their hornes be able to reache4 ,and let them further consider1 that in the beginning of their bloodie reigne1 the haruest of their iniquitie was not comen to full maturitie and ripenes4 ,no1 it was so grene1 so secret ,i meane1 so couered1 and so hid with hypocrisie1 that some men 7euen the seruantes of ,god7 thoght it not impossible1 but that wolues might be changed in to lambes1 and also that the vipere might remoue her natural venom4 ,but ,god1 who doth reuele in his time apointed the secretes of hartes1 and that will haue his iudgementes iustified euen by the verie wicked1 hath now geuen open testimonie of her and their beastlie crueltie4 ,for man and woman1 learned and vnlearned1 nobles and men of baser sorte1 aged fathers and tendre damiselles1 and finailie the bones of the dead1 as well women as men haue tasted of their tyrannie1 so that now not onlie the blood of father ,latimer1 of the milde man of ,god the bishop of ,cantorburie1 of learned and discrete ,ridley1 of innocent ladie ,iane dudley1 and many godly and worthie preachers1 that can not be forgotten1 such as fier hath consumed1 and the sworde of tyrannie moste vniustlie hath shed1 doth call for vengeance in the eares of the ,lord ,god of hostes3 but also the sobbes and teares of the poore oppressed1 the groninges of the angeles1 the watch men of the ,lord1 yea and euerie earthlie creature abused by their tyrannie do continuallie crie and call for the hastie execution of the same4 ,i feare not to say1 that the day of vengeance1 whiche shall apprehend that horrible monstre ,iesabal of ,england1 and suche as maintein her monstruous crueltie1 is alredie apointed in the counsel of the ,eternall2 and ,i verelie1 beleue that it is so nigh1 that she shall not reigne so long in tyrannie1 as hitherto she hath done1 when ,god shall declare him selfe to be her ennemie1 when he shall poure furth contempt vpon her1 according to her crueltie1 and shal kindle the hartes of such1 as sometimes did fauor her with deadly hatred against her1 that they may execute his iudgementes4 ,and therfore let such as assist her1 take hede what they do4 ,,iii4 ,there are some notable incidental matters in this tract4 ,first in matters of ,state4 ,as ,the spaniardes are ,iewes and they bragge that ,marie of ,england is the roote of ,iesse4 p4 #df4 ,that most important testimony that the ,reformation under ,,edward ,,vi was mainly the work of the ,king and his court2 as it had been in the days of his father ,,henry ,,viii4 ,for albeit thou diddest not cease to heape benefit vpon benefit1 during the reigne of an innocent and tendre king1 yet no man did acknowledge thy potent hand and meruelouse working4 ,the stoute courage of capitaines1 the witte and policie of counselers1 the learning of bishoppes#a1 did robbe the of thy glorie and honor4 ,for what then was heard1 as concerning religion1 but the kinges procedinges1 the kinges procedinges must be obeyed8 ,it is enacted by parliament3 therefore it is treason to speake in the contrarie4 p4 #cj4 ,the political shrewdness of the ,writer on the entanglement of ,england in the ,spanish ,war against ,france1 whereby we lost ,calais on the #fth ,january #aeeh4 ,they see their owne destruction1 and yet they haue no grace to auoide it4 ,yea they are becomen so blinde1 that knowing the pit1 they headlong cast them selues into the same1 as the nobilitie#b of ,england1 do this day1 fighting in the defense of their mortall ennemie the ,spaniard4 ,finallie they are so destitute of vnderstanding and iudgement1 that althogh they knowe that there is a libertie and fredome1 the whiche their predecessors haue inioyed2 yet are they compelled to bowe their neckes vnder the yoke of ,satan1 and of his proude ministres1 pestilent papistes and proude spaniardes4 ,and yet can they not consider that where a woman reigneth and papistes beare authoritie1 that there must nedes ,satan be president of the counsel1 p4 #ca4 ,the absence of any specific allusion to ,calais shows that this book was wholly written before its capture4 ,next1 in the imagery with which he expresses his insight into the nature of things4 ,as ,it is a thing verie difficile to a man1 7be he neuer so constant7 promoted to honors1 not to be tickled some what with pride 7for the winde of vaine glorie doth easelie carie vp the1 drie dust of the earth74 p4 #ai4 ,the wise1 politic1 and quiet spirites of this world1 p4 #h4 ,the veritie of ,god#c is of that nature1 that at one time or at other1 it will pourchace to it selfe audience4 ,it is an odour and smell1 that can not be suppressed1 yea it is a trumpet that will sound in despite of the adversarie4 ,lastly1 the marvellous lashing of women1 throughout3 climaxing in ,woman 444 the porte and gate of the deuil4 #a what robbed ,god of his honor in ,england in the time of the ,gospell4 #b ,the nobilitie and the hole realme of ,england1 caste themselves willing in to the pit4 #c ,the propertie of ,goddes truth4 ,,iv4 ,this work is therefore to us rather 8the groaning of this angel10 this 8watchman of the ,,lord0 at the national subjection1 the fiery martyrdoms1 8the sobs and tears of the poor oppressed20 than the expression of any fundamental principle on which ,,god has constituted human society4 ,intellectually1 there is partiality1 forgetfulness and disproportion in the argument4 ,it applies as much to a ,man as to a ,woman1 and more to a wicked than a good ,woman4 ,he started on the assumption that almost all women in authority were wicked4 ,time however alters many things2 and he lived to love and reverence ,queen ,,elizabeth4 ,so these trumpet notes are the outpouring of a very great nature1 if not of a great thinker2 of one whose absolute and dauntless devotion to ,,god1 to truth1 to right1 whose burning indignation against wrong-doing and faith in the ,divine vengeance to overtake it1 fitted him to do a giant's work in the ,reformation1 and will enshrine his memory in the affection of all good men till time shall end4 ,,extracts ,,from ,,mr4 ,,david ,,laing',s ,,preface4 ,with some other hints1 gratefully acknowledged4 ,of the various writings of the ,reformer1 no one was the occasion of exciting greater odium than his ,first ,blast against the monstrous ,regiment or ,government of ,women4 ,unlike all his other publications1 it appeared anonymously1 although he had no intention of ultimately concealing his name4 ,his purpose was1 as he tells us1 8,thrice to ,blow the ,trumpet in the same matter1 if ,,god so permit10 and1 on the last occasion1 to announce himself as the writer1 to prevent any blame being imputed to others4 ,this intention1 it is well known1 was never carried into effect4 ,that ,,knox',s views were in harmony with those of his colleagues1 ,,goodman1 ,,whittingham1 and ,,gilby1 need hardly be stated3 but the reception of the little work fully confirmed the ,author's opinion1 that it would not escape 8the reprehension of many40 ,this may in a great measure be attributed to the course of public events within a few months of its publication4 ,the subject of ,female ,government had engaged his attention at an earlier period4 ,one of his ,questions submitted to ,,bullinger in #aeed was 8,whether a ,female can preside over1 and rule a kingdom by divine right80 ,and in answer to some doubts regarding the ,apparel of ,women1 he himself says that 8if women take upon them the office which ,,god hath assigned to men1 they shall not escape the ,divine malediction40 ,in his ,additions to the ,apology for ,the ,protestants in prison at ,paris1 he expresses his conviction that the government of ,princes had come to that state of iniquity that 8no godly person can enjoy office or authority under them40 ,this assertion indeed was not specially applicable to ,female government1 but his feelings in reference to the persecutions in ,england under ,,mary1 and in ,scotland under the ,queen ,regent1 impelled him to treat of a subject which all others at the time seemed most sedulously to avoid4 ,his ,first ,blast was probably written at ,dieppe towards the end of #aeeg2 and it was printed early in the following year at ,geneva1 as is apparent upon comparison with other books from the press of ,,john ,,crespin in that city4 ,a copy of the work having been sent to ,,john ,,fox1 then residing at ,basle1 he wrote 8a loving and friendly letter0 to the author1 in which he expostulates with him on the impropriety of the publication4 ,in ,,knox',s reply1 dated the #ahth of ,may #aeeh1 he says1 he will not excuse 8his rude vehemencie and inconsidered affirmations1 which may appear rather to proceed from choler than of zeal or reason40 8,to me10 he adds1 8it is enough to say1 that black is not white1 and man's tyranny and foolishness is not ,,god's perfect ordinance40 ,the similar work of ,,goodman on ,obedience to ,superior ,powers which appeared at ,geneva about the same time1 was also suggested by the persecuting spirit which then prevailed4 ,but both works were published somewhat unseasonably1 as such questions on ,government and ,obedience1 it is justly observed1 might have been more fitly argued when a ,king happened to fill the throne4 ,the terms used by ,,goodman in reference to ,,mary1 ,queen of ,england1 are not less violent than unseemly4 ,she died on the #agth of ,november #aeeh1 and her successor regarded the authors of those works with the utmost dislike2 although neither of them1 in their writings1 had any special reference or the least intention of giving offence to ,queen ,,elizabeth4444 ,that these works1 and every person supposed to entertain similar sentiments1 should be regarded with marked aversion by ,queen ,,elizabeth1 need excite no surprise4 ,in the beginning of the year #aeei1 ,,calvin having revised and republished his ,commentaries on ,,isaiah1 originally dedicated to ,,edward ,,vi4 in #aeea2 he addressed the work in a printed ,epistle to ,her ,majesty3 but his messenger brought him back word that his homage was not kindly received by ,her ,majesty1 because she had been offended with him by reason of some writings published with his approbation at ,geneva4 ,,calvin felt so greatly annoyed at this imputation1 that he addressed a letter#a to ,sir ,,william ,,cecil1 in which he expresses himself with no small degree of asperity on the subject of ,,knox',s ,first ,blast4 ,he says-- ,two years ago i4e4 in #aeeg ,,john ,,knox asked of me1 in a private conversation1 what ,i thought about the ,government of ,women4 ,i candidly replied1 that as it was a deviation from the original and proper order of nature1 it was to be ranked1 no less than slavery1 among the punishments consequent upon the fall of man3 but that there were occasionally women so endowed1 that the singular good qualities which shone forth in them made it evident that they were raised up by ,divine authority2 either that ,,god designed by such examples to condemn the inactivity of men1 or for the better setting forth of ,his own glory4 ,i brought forth ,huldah and ,deborah2 and added1 that ,,god did not vainly promise by the mouth of ,isaiah that 8,queens should be nursing mothers of the ,church02 by which prerogative it is very evident that they are distinguished from females in private life4 ,i came at length to this conclusion1 that since1 both by custom1 and public consent1 and long practice1 it hath been established1 that realms and principalities may descend to females by hereditary right1 it did not appear to me necessary to move the question1 not only because the thing would be most invidious2 but because in my opinion it would not be lawful to unsettle governments which are ordained by the peculiar providence of ,,god4 ,i had no suspicion of the book1 and for a whole year was ignorant of its publication4 ,when ,i was informed of it by certain parties1 ,i sufficiently shewed my displeasure that such paradoxes should be published2 but as the remedy was too late1 ,i thought that the evil1 which could not now be corrected1 should rather be buried in oblivion than made a matter of agitation4 ,inquire also at your father in law ,sir ,,anthony ,,cooke what my reply was1 when he informed me of the circumstance through ,beza4 ,and ,,mary was still living1 so that ,i could not be suspected of flattery4 ,what the books contain1 ,i cannot tell2 but ,,knox himself will allow that my conversation with him was no other than what ,i have now stated4 ,calvin then proceeds to say1 that great confusion might have arisen by any decided opposition1 and there would have been cause to fear1 that in such a case-- ,by reason of the thoughtless arrogance of one individual1 the wretched crowd of exiles would have been driven away1 not only from this city of ,geneva but even from almost the whole world4 ,some years later1 and subsequent to ,,calvin',s death1 ,,beza1 in a letter to ,,bullinger1 adverts to ,queen ,,elizabeth',s continued dislike to the ,church of ,geneva4 ,in his letter1 dated the #crd of ,september #aeff1 he says-- ,some years later1 and subsequent to ,,calvin',s death1 ,,beza1 in a letter to ,,bullinger1 adverts to ,queen ,,elizabeth',s continued dislike to the ,church of ,geneva4 ,in his letter1 dated the #crd of ,september #aeff1 he says-- ,for as to our ,church1 ,i would have you know that it is so hateful to the ,queen of ,england1 that on this account she has never said a single word in acknowledgement of the gift of my ,annotations on the ,new ,testament4 ,the reason of her dislike is twofold2 one1 because we are accounted too severe and precise1 which is very displeasing to those who fear reproof2 the other is1 because formerly1 though without our knowledge1 during the lifetime of ,queen ,,mary1 two books were published here in the ,english language1 one by ,master ,,knox against the ,government of ,women1 the other by ,master ,,goodman on the ,rights of the ,magistrate4 ,as soon as we learned the contents of each1 we were much displeased1 and their sale was forbidden in consequence2 but she1 notwithstanding1 cherishes the opinion she has taken into her head#b4 #a ,the letter is not dated1 but it was subsequent to one written on the #bith of ,january #aeei i4e4 #aefj1 ,zurich ,letters4 ,second ,series1 p4 #ce4 #b ,zurich ,letters4 ,second ,series1 p4 #cd4 ,,the ,,first ,,blast ,,of ,,the ,,trumpet ,,against ,,the ,,monstrvovs ,,regiment ,,of ,,women4 ,veritas temporis filia1 ,m4 ,d4 ,,lviii4 ,,the ,,kingdome ,,apperteineth ,,to ,,ovr ,,god4 ,wonder it is1 that amongest so many pregnant wittes as the ,ile of greate ,brittanny hath produced1 so many godlie and zelous preachers as ,england did somtime norishe1 and amongest so many learned and men of graue iudgement1 as this day by ,iesabel are exiled1 none is found so stowte of courage1 so faithfull to ,god1 nor louing to their natiue countrie1 that they dare admonishe the inhabitantes of that ,ile how abominable before ,god1 is the ,empire or ,rule of a wicked woman1 yea of a traiteresse and bastard4 ,and what may a people or nation left destitute of a lawfull head1 do by the authoritie of ,goddes worde in electing and appointing common rulers and magistrates4 ,that ,ile 7alas7 for the contempt and horrible abuse of ,goddes mercies offred1 and for the shamefull reuolting to ,satan frome ,christ ,iesus1 and frome his ,gospell ones professed1 doth iustlie merite to be left in the handes of their own counsel1 and so to come to confusion and bondage of strangiers4 ,but yet ,i feare that this vniuersall negligence#a of such as somtimes were estemed watchemen1 shall rather aggrauate our former ingratitude1 then excuse this our vniuersall and vngodlie silence1 in so weightie a mater4 ,we se our countrie set furthe for a pray to foreine nations1 we heare the blood of our brethren1 the membres of ,christ ,iesus most cruellie to be shed1 and the monstruous empire of a cruell woman 7the secrete counsel of ,god excepted7 we knowe to be the onlie occasion of all these miseries3 and yet with silence we passe the time as thogh the mater did nothinge appertein to vs4 ,but the contrarie examples of the auncient prophetes#b moue me to doubte of this our fact4 ,for ,israel did vniuersalie decline frome ,god by embrasing idolatrie vnder ,ieroboam4 ,in whiche they did continue euen vnto the destruction of their common welthe#c4 ,and ,iuda withe ,ierusalem did followe the vile superstition and open iniquitie of ,samaria#d4 ,but yet ceased not the prophetes of ,god to admonishe the one and the other3 ,yea euen after that ,god had poured furthe his plagues vpon them#e4 ,for ,ieremie did write to the captiues of ,babylon1 and did correct their errors1 plainlie instructing them1 who did remaine in the middest of that idolatrouse nation4 ,ezechiel#f frome the middest of his brethren prisoners in ,chaldea1 did write his vision to those that were in ,ierusalem1 and sharplie rebukinge their vices1 assured them that they shuld not escape the vengeance of ,god by reason of their abominations committed4 #a3 the ,negligence of watchemen4 #b3 ,the diligence of the olde prophetes of ,god4 #c3 ,i4 ,reg4 #ab4 #d3 ,ezech4 #af4 #e3 ,ierem4 #bi4 #f3 ,ezech4 #g1h1i4 ,the same prophetes for comfort of the afflicted and chosen saintes of ,god1 who did lie hyd amongest the reprobate of that age#g 7as commonlie doth the corne amongest the chaffe7 did prophecie and before speake the changes of kingdomes1 the punishmentes of tyrannes1 and the vengeance#h whiche ,god wold execute vpon the oppressors of his people4 ,the same did ,daniel and the rest of the prophetes euerie one in their season4 ,by whose examples and by the plaine precept1 which is geuen to ,ezechiel1 commanding him that he shall say to the wicked3 ,thou shalt die the death4 ,we in this our miserable age are bounde to admonishe#i the world and the tyrannes thereof1 of their sodeine destruction1 to assure them1 and to crie vnto them1 whether they list to heare or not4 ,that the blood of the saintes1 which by them is shed1 continuallie crieth and craueth#aj vengeance in the presence of the ,lorde of hostes4 ,and further it is our dutie to open the truthe reueled vnto vs1 vnto the ignorant and blind world1 vnlest that to our owne condemnation we list to wrap vp and and hyde the talent committed to our charge4 ,i am assured that ,god hath reueled to some in this our age1 that it is more then a monstre in nature1 that a woman shall reigne and haue empire aboue man4 ,and yet with vs all1 there is suche silence1 as if ,god therewith were nothing offended4 ,the naturall man1 ennemy to ,god shall fynd1 ,i knowe1 many causes why no suche doctrine oght to be published in these our dangerous dayes4 ,first1 for that it may seme to tend to sedition#aa3 secondarilie1 it shal be dangerous1 not onlie to the writer or publisher1 but also to all such as shall reade the writinges1 or fauor this truth spoken3 and last it shall not amend the chief offenders1 partlie because it shall neuer come to their eares1 and partlie because they will not be admonished in such cases4 ,i answer1 yf any of these be a sufficient reason that a truth knowen shalbe conceled1 then were the auncient prophetes of ,god very fooles1 who did not better prouide for their owne quietnes1 then to hasard their liues for rebuking of vices1 and for the opening of such crimes1 as were not knowen to the world1 ,and ,christ ,iesus did iniurie to his ,apostles1 commanding them to preache repentance and remission of synnes in his name to euerie realme and nation4 ,and ,paule did not vnderstand his owne libertie1 when he cried1 wo be to me1 if ,i preache not the ,euangile4 ,yf feare1 ,i say1 of persecution#ab1 of sclander1 or of any inconuenience before named might have excused1 and discharged the seruantes of ,god#ac1 from plainlie rebuking the sinnes of the world2 iuste cause had euerie one of them to haue ceased frome their office4 ,for sodeinlie their doctrine was accused by termes of sedition1 of newe learning1 and of treason3 persecution and vehement trouble did shortlie come vpon the professours with the preachers#ad3 kinges1 princes and worldlie rulers did conspire against ,god and against his anoynted ,christ ,iesus4 ,but what8 ,did any of these moue the prophetes and ,apostles to faynt in their vocation8 no4 ,but by the resistance1 whiche the deuill made to them by his suppostes1 were they the more inflamed to publishe the truthe reueled vnto them and to witnesse with their blood1 that greuous condemnation and ,goddes heuie vengeance shuld folowe the proude contempt of graces offred4 ,the fidelitie1 bold courage1 and constancie of those that are passed before vs1 oght to prouoke vs to folowe their footsteppes1 onles we loke for an other kingdome then ,christ hath promised to such as perseuere in profession of his name to the end4 ,yf any think that the empire of women1 is not of such importance1 that for the suppressing of the same1 any man is bounde to hasarde his life1 ,i answer1 that to suppresse it1 is in the hand of god alone4 ,but to vtter the impietie and abomination of the same1 ,i say1 it is the dutie of euerie true messager of ,god1 to whome the truth is reueled in that behalfe4 ,for the especiall dutie#ae of ,goddes messagers is to preache repentance1 to admonishe the offenders of their offenses1 and to say to the wicked1 thou shalt die the death1 except thou repent4 ,this1 ,i trust1 will no man denie to be the propre office of all ,goddes messagers to preache 7as ,i haue said7 repentance and remission of synnes4 ,but nether of both can be done1 except the conscience of the offenders be accused and conuicted of transgression4 ,for howe shall any man repent not knowing wher in he hath offended8 ,and where no repentance is founde#af1 there can be no entrie to grace4 ,and therfore ,i say1 that of necessitie it is1 that1 this monstriferouse empire of women1 7which amongest all enormities1 that this day do abound vpon the face of the hole earth1 is most detestable and damnable7 be openlie reueled and plainlie declared to the world1 to the end that some may repent and be saued4 ,and thus farre to the first sorte4 #g3 ,god alway had his people amongst the wicked1 who neuer lacked their prophetes and teachers4 #h3 ,isaie4 #ac4 ,ierem4 #f4 ,ezech4 #cf4 #i3 ,examples what teachers oght to do in this time4 #aj3 ,ezech4 #b1 ,apoca4 #f4 #aa3 ,thre chef reasons1 that do stay man from speaking the truthe4 #ab3 #a4 ,cor4 #i4 #ac3 ,mat4 #bf4 ,act4 #ah1 #ba4 #ad3 ,psalm4 #b4 ,act4 #d4 #ae3 ,it is necessarie for everie man to open the impietie1 whiche he knoweth to hurt his commonwelth4 #af3 ,no man can repent except he knowe his synne4 ,to such as thinke that it will be long before such doctrine come to the eares of the chief offenders1 ,i answer that the veritie of ,god is of that nature1 that at one time or at other1 it will pourchace to it selfe audience4 ,it is an odour and smell1 that can not be suppressed#ag1 yea it is a trumpet that will sound in despite of the aduersarie4 ,it will compell the verie ennemies to their own confusion1 to tes tifie and beare witnesse of it4 ,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#ah1 making mention that ,heliseus declared to the king of ,israel1 what so euer the said king of ,syria spake in his most secret chamber4 ,and the wonderous workes of ,iesus ,christ were notified to ,herode#ai1 not in any greate praise or commendation of his doctrine1 but rather to signifie that ,christ called that tyranne a fox3 and that he did no more regarde his authoritie then did ,iohn the ,baptist1 whom ,herode before had beheaded for the libertie of his tonge4 ,but whether the bearers of the rumors and tidinges were fauourers of ,christ or flatterers of the tyranne1 certain it is that the fame1 as well of ,christes doctrine1 as of his workes came to the eares of ,herod3 euen so may the sounde of our weake trumpet1 by the support of some wynd 7blowe it from the south or blowe it from the northe it is no mater7 come to the eares of the chief offenders4 ,but whether it do or not1 yet dare we not cease to blowe as ,god will giue strength#bj4 ,for we are debters to mo then to princes1 to witte1 to the multitude of our brethren1 of whome1 no doubte a greate nomber haue here to fore offended by errour and ignorance1 geuing their suffragies1 consent and helpe to establishe women in their kingdomes and empires#ba1 not vnderstanding howe abominable1 odious and detestable is all such vsurped authoritie in the presence of ,god4 ,and therfore must the truthe1 be plainlie spoken1 that the simple and rude multitude may be admonished4 #ag3 ,the propertie of ,goddes truth4 #ah3 #b4 ,reg4 #f4 #ai3 ,mat4 #ad4 #bj3 ,rum4 #a4 #ba3 ,the ignorant multitide hath set up the authoritie of women not knowinge the danger4 ,and as concerning the danger1 which may hereof insue1 ,i am not altogether so brutishe and insensible1 but that ,i haue laid mine accompt what the finishinge of the worke may coste me for mine own parte4 ,first1 ,i am not ignorant howe difficile and dangerous it is to speake against a common error#bb1 especiallie when that the ambitious mindes of men and women are called to the obedience of goddes simple commandement4 ,for to the most parte of men1 laufull and godlie appeareth1 what soeuer antiquitie hath receiued4 ,and secondarilie1 ,i looke to haue mine aduersaries not onlie of the ignorant multitude1 but also of the wise1 politike1 and quiet spirites of this worlde1 so that aswell shall suche as oght to mainteine the truth and veritie of ,god become ennemies to me in this case1 as shall the princes and ambitious persons1 who to mainteine their vniust tyrannie do alwayes studie to suppresse the same4 ,and thus ,i am most certeinlie persuaded1 that my labour shall not escape reprehension of many4 ,but because ,i remembre that accomptes#bc of the talentes receiued must be made to him1 who nether respecteth the multitude1 nether yet approueth the wisdome1 policie1 peace1 nor antiquitie1 concluding or determining any thinge against his eternall will reueled to vs in his moste blessed worde1 ,i am compelled to couer myne eyes1 and shut vp myne eares1 that ,i nether se the multitude1 that shall withstand me in this mater1 nether that ,i shall heare the opprobries1 nor consider the dangers1 which ,i may incurre for vttering the same4 ,i shalbe called foolishe1 curious1 despitefull1 and a sower of sedition3 and one day parchance 7althogh now ,i be nameles7 ,i may be attainted of treason4 ,but seing that impossible it is#bd1 but that ether ,i shall offend ,god1 dailie calling to my conscience1 that ,i oght to manifest the veritie knowen1 or elles that ,i shall displease the worlde for doing the same1 ,i haue determined to obey ,god1 not withstanding that the world shall rage therat4 ,i knowe that the world offended 7by ,goddes permission7 may kill the bodie1 but ,goddes maiestie offended1 hath power to punishe bodie and soule for euer4 ,his maiestie is offended1 when that his preceptes are contemned1 and his threatninges estemed to be of none effect4 ,and amongest his manifold preceptes geuen to his prophetes1 and amongest his threatninges1 none is more vehement1 then is that1 which is pronounced to ,ezechiel in these wordes#be3 ,sonne of man1 ,i haue appointed the a watchman to the house of ,israel1 that thou shuldest heare from my mouthe the worde1 and that thou maist admonishe them plainlie1 when ,i shall say to the wicked man3 ,o wicked1 thou shalt assuredlie die4 ,then if thou shalt not speake1 that thou maist plainlie admonishe him1 that he may leaue his wicked way1 the wicked man shall die in his iniquitie1 but his blood will ,i requier of thy hand4 ,but and if thou shalt plainlie admonishe the wicked man1 and yet he shall not turne from his way1 such a one shall die in his iniquitie1 but thou hast deliuered thy soule4 #bb3 ,a very dangerous thing to speake against olde errors4 #bc3 ,accomptes will be had of ,goddes giftes4 #bd3 ,the cause mouing the author to write4 #be3 ,ezech4 #cc4 ,this precept1 ,i say1 with the threatning annexed1 togither with the rest1 that is spoken in the same chapter1 not to ,ezechiel onlie1 but to euerie one1 whom ,god placeth whatchman ouer his people and flocke1 7and watchman are they whose eyes he doth open1 and whose conscience he pricketh to admonishe the vngodlie7 compelleth me to vtter my conscience in this mater1 notwithstanding that the hole worlde shuld be offended with me for so doing4 ,yf any wonder1 why ,i do concele my name1 let him be assured1 that the feare of corporall punishement is nether the onlie1 nether the chef cause4 ,my purpose is thrise to blowe the trumpet in the same mater1 if ,god so permitte#bf3 twise ,i intende to do it without name1 but at the last blast1 to take the blame vpon my selfe1 that all others may be purged4 #bf3 ,for the ,authors name4 ,,the ,,first ,,blast ,,to ,,awake ,,women ,,degenerate4 ,to promote a woman to beare rule1 superioritie1 dominion or empire aboue any realme1 nation1 or citie1 is repugnant to nature1 contumelie to ,god1 a thing most contrarious to his reueled will and approued ordinance1 and finallie it is the subuersion of good order1 of all equitie and iustice ,in the probation of this proposition1 ,i will not be so curious1 as to gather what soeuer may amplifie1 set furth1 or decore the same1 but ,i am purposed1 euen as ,i haue spoken my conscience in most plaine and fewe wordes1 so to stand content with a simple proofe of euerie membre1 bringing in for my witnesse ,goddes ordinance in nature1 his plaine will reueled in his worde1 and the mindes of such as be moste auncient amongest godlie writers4 ,and first1 where that ,i affirme the empire of a woman to be a thing repugnant to nature1 ,i meane not onlie that ,god by the order of his creation hath spoiled woman of authoritie and dominion1 but also that man hath seen1 proued and pronounced iust causes why that it so shuld be4 ,man1 ,i say1 in many other cases blind1 doth in this behalfe see verie clearlie4 ,for the causes be so manifest1 that they can not be hid4 ,for who can denie but it repugneth to nature1 that the blind shal be appointed to leade and conduct such as do see8 ,that the weake1 the sicke1 and impotent persones#a shall norishe and kepe the hole and strong1 and finallie1 that the foolishe1 madde and phrenetike shal gouerne the discrete1 and giue counsel to such as be sober of mind8 ,and such be al women1 compared vnto man in bearing of authoritie4 ,for their sight in ciuile regiment1 is but blindnes3 their strength1 weaknes3 their counsel1 foolishenes3 and iudgement1 phrenesie1 if it be rightlie considered4 #a3 ,causes why women shuld not have preeminence ouer men4 ,i except such as ,god by singular priuiledge1 and for certein causes knowen onlie to him selfe1 hath exempted from the common ranke of women#b1 and do speake of women as nature and experience do this day declare them4 ,nature ,i say1 doth paynt them furthe to be weake1 fraile1 impacient1 feble and foolishe3 and experience hath declared them to be vnconstant1 variable1 cruell and lacking the spirit of counsel and regiment4 ,and these notable faultes haue men in all ages espied in that kinde1 for the whiche not onlie they haue remoued women from rule and authoritie1 but also some haue thoght that men subiect to the counsel or empire of their wyues were vn worthie of all publike office4 ,for this writeth ,aristotle in the seconde of his ,politikes#c3 what difference shal we put1 saith he1 whether that women beare authoritie1 or the husbanesd that obey the empire of their wyues be appointed to be magistrates8 ,for what insueth the one1 must nedes folowe the other1 to witte1 iniustice1 confusion and disorder4 ,the same author further reasoneth1 that the policie or regiment of the ,lacedemonians 7who other wayes amongest the ,grecians were moste excellent7 was not worthie to be reputed nor accompted amongest the nombre of common welthes1 that were well gouerned1 because the magistrates1 and rulers of the same were to o muche geuen to please and obey their wyues4 ,what wolde this writer 7,i pray you7 haue said to that realme or nation1 where a woman sitteth crowned in parliament amongest the middest of men4 ,oh fearefull and terrible are thy iudgementes#d 7o ,lord7 whiche thus hast abased man for his iniquitie6 ,i am assuredlie persuaded that if any of those men1 which illuminated onelie by the light of nature1 did see and pronounce causes sufficient1 why women oght not to beare rule nor authoritie1 shuld this clay liue and see a woman sitting in iudgement1 or riding frome parliament in the middest of men1 hauing the royall crowne vpon her head1 the sworde and sceptre borne before her1 in signe that the administration of iustice was in her power3 ,i am assuredlie persuaded1 ,i say1 that suche a sight shulde so astonishe them1 that they shuld iudge the hole worlde to be transformed into ,amazones#e1 and that suche a metamorphosis and change was made of all the men of that countrie1 as poetes do feyn was made of the companyons of ,vlisses1 or at least1 that albeit the owtwarde form of men remained1 yet shuld they iudge that their hartes were changed frome the wisdome1 vnderstanding1 and courage of men1 to the foolishe fondnes and cowardise of women4 ,yea they further shuld pronounce1 that where women reigne or be in authoritie1 that there must nedes vanitie be preferred to vertue1 ambition and pride to temperancie and modestie1 and finallie1 that auarice the mother of all mischefe must nedes deuour equitie and iustice4 ,but lest that we shall seme to be of this opinion alone#f1 let vs heare what others haue seen and decreed in this mater4 ,in the rules of the lawe thus it is written#g3 ,women are remoued from all ciuile and publike office#h1 so that they nether may be iudges1 nether may they occupie the place of the magistrate1 nether yet may they be speakers for others4 ,the same is repeated in the third and in the sextenth bokes of the digestes#i3 ,where certein persones are forbidden1 ,ne pro aliis postulent1 that is1 that they be no speakers nor aduocates for others4 ,and among the rest are women forbidden1 and this cause is added1 that they do not against shamefastnes intermedle them selues with the causes of others#aj1 nether yet that women presume to vse the offices due to men4 ,the lawe in the same place doth further declare1 that a naturall shamfastnes oght to be in womankind#aa1 whiche most certeinlie she loseth1 when soeuer she taketh vpon her the office and estate of man4 ,as in ,calphurnia#ab was euidentlie declared1 who hauing licence to speake before the senate1 at length became so impudent and importune1 that by her babling she troubled the hole assemblie4 ,and so gaue occasion that this lawe was established4 #b3 ,priuate example do not breake the generall ordinance4 #c3 #b ,politicorum ,aristotelis4 #d3 ,reade ,isaie the thirde chaptre4 #e3 ,amazones were monstruouse women1 that coulde not abide the regiment of men1 and therfore killed their husbandes1 reade ,iustine4 #f3 ,arist4 #b4 ,politic4 #g3 ,lib4 #ej4 de regulis iuris4 #h3 ,what women may not be4 #i3 #c4 #af4 lib4 ,digestorum4 #aj3 ,ad ,senatus consul1 ,veleianum4 #aa3 ,lib4 #c4 de posulationse ,tit4 #a4 #ab3 ,calphurnia4 ,in the first boke of the digestes#ac1 it is pronounced that the condition of the woman in many cases is worse then of the man4 ,as in iurisdiction 7saith the lawe#ad7 in receiuing of care and tuition1 in adoption1 in publike accusation1 in delation1 in all populat action1 and in motherlie power1 which she hath not vpon her owne sonnes4 ,the lawe further will not permit1 that the woman geue any thing to her husband1 because it is against the nature of her kinde1 being the inferiour membre to presume to geue any thing to her head#ae4 ,the lawe doth more ouer pronounce womankinde to be the most auaricious#af 7which is a vice intolerable in those that shulde rule or minister iustice74 ,and ,aristotle#ag1 as before is touched1 doth plainly affirme1 that wher soeuer women beare dominion1 there must nedes the people be disorded1 liuinge and abounding in all intemperancie1 geuen to pride1 excesse1 and vanitie4 ,and finallie in the end1 that they must nedes come to confusion and ruine#ah4 #ac3 ,de statu homino ,titul4 #h4 ,frome women4 #ad3 power is taken away by the ,ciuile lawe ouer their own children4 #ae3 ,dig4 lib4 #bd4 de donatione inter virum et foeminane4 #af3 women be couetous therefore vnmete gouernors4 #ag3 ,lib4 #a4 ,digest4 de le gib4 et senatuscon ,titul4 #c1 ,politic4 #b4 #ah3 ,england and ,scotland beware4 ,wold to god the examples were not so manifest1 to the further declaration of the imperfections of women#ai1 of their naturall weaknes1 and inordinat appetites4 ,i might adduce histories1 prouing some women to haue died for sodein ioy1 some for vnpaciencie to haue murthered them selues1 some to haue burned with such inordinat lust1 that for the quenching of the same1 they haue betrayed#bj to strangiers their countrie and citie3 and some to haue bene so desirous of dominion1 that for the obteining of the same1 they haue murthered the children of their owne sonnes4 ,yea and some haue killed with crueltie their owne husbandes#ba and children4 ,but to me it is sufficient 7because this parte of nature is not my moste sure foundation7 to haue proued#bb1 that men illuminated onlie by the light of nature1 haue seen and haue determined1 that it is a thing moste repugnant to nature1 that women rule and gouerne ouer men4 ,for those that will not permit a woman to haue power ouer her owne sonnes1 will not permit her 7,i am assured7 to haue rule ouer a realme#bc3 and those that will not suffer her to speake in defense of those that be accused1 nether that will admit her accusation intended against man1 will not approuel her1 that she shal sit in iudgement crowned with the royal crowne1 vsurping authoritie in the middest of men4 ,but now to the second part of nature3 ,in the whiche ,i include the reueled will and perfect ordinance of ,god1 and against this parte of nature1 ,i say1 that it doth manifestlie repugne that any woman shal reigne or beare dominion ouer man4 ,for ,god first by the order of his creation1 and after by the curse and malediction pronounced against the woman1 by the1 reason of her rebellion1 hath pronounced the contrarie4 ,first1 ,i say1 that woman in her greatest perfection1 was made to serue and obey man#bd1 not to rule and command him3#be ,as saint ,paule doth reason in these wordes4 ,man is not of the woman but the woman of the man4 ,and man was not created for the cause of the woman1 but the woman for the cause of man1 and therfore oght the woman to haue a power vpon her head 7that is a couerture in signe of subiection74 ,of whiche words it is plaine that the ,apostle meaneth1 that woman in her greatest perfection shuld haue knowen1 that man was ,lord aboue her3 and therfore that she shulde neuer haue pretended any kind of superioritie aboue him1 no more then do the angels aboue ,god the creator#bf1 or aboue ,christ ,iesus their head4 ,so1 ,i say1 that in her greatest perfection woman was created to be subiect to man3 ,but after her fall and rebellion committed against ,god1 their was put vpon her a newe necessitie1 and she was made subiect to man by the irreuocable sentence of ,god1 pronounced in these wordes#bg3 ,i will greatlie multiplie thy sorowe and thy conception4 ,with sorowe shalt thou beare thy children1 and thy will shall be subiect to thy man3 and he shal beare dominion ouer the4 ,herebie may such as altogither be not blinded plainlie see1 that ,god1 by his sentence1 hath deiected all woman frome empire and dominion aboue man4 ,for two punishmentes are laid vpon her1 to witte1 a dolor1 anguishe and payn1 as oft as euer she shal be mother2 and a subiection of her selfe1 her appetites and will1 to her husband1 and to his will4 ,frome the former parte of this malediction can nether arte1 nobilitie1 policie1 nor lawe made by man1 deliuer womankinde1 but who soeuer atteineth to that honour to be mother1 proueth in experience the effect and strength of goddes word4 ,but 7alas7 ignorance of ,god1 ambition1 and tyrannie haue studied to abolishe and destroy the second parte of ,goddes punishment4 ,for women are lifted vp to be heades ouer realmes1 and to rule aboue men at their pleasure and appetites4 ,but horrible is the vengeance1 which is prepared for the one and for the other1 for the promoters1 and for the persones promoted1 except they spedelie repent4 ,for they shall be deiected from the glorie of the sonnes of ,god#bh1 to the sclauerie of the deuill1 and to the torment that is prepared for all suche1 as do exalte them selues against ,god4 ,against ,god can nothing be more manifest1 then that a woman shall be exalted to reigne aboue man4 ,for the contrarie sentence hath he pronounced in these wordes#bi3 ,thy will shall be subiect to thy husband1 and he shall beare dominion ouer the4 ,as ,god shuld say3 forasmuch as thou hast abused thy former condition1 and because thy free will hath broght thy selfe and mankind in to3 the bondage of ,satan1 ,i therfore will bring the in bondage to man4 ,for where before1 thy obedience shuld haue bene voluntarie1 nowe it shall be by constraint and by neeessitie3 and that because thou hast deceiued thy man1 thou shalt therfore be no longar maistresse ouer thine own appetites1 ouer thine owne will nor desires4 ,for in the there is nether reason nor discretion1 whiche be able to moderate thy affections1 and therfore they shall1 be subiect to the desire of thy man4 ,he shall be ,lord and gouernour1 not onlie ouer thy bodie1 but euen ouer thy appetites and will4 ,this sentence1 ,i say1 did ,god pronounce against ,heua1 and her daughters1 as the rest of the ,scriptures doth euidentlie witnesse4 ,so that no woman can euer presume to reigne aboue man1 but the same she must nedes do in despite1 of ,god1 and in contempt of4 his punishment1 and maledictjon#cj4 #ai3 ,great imperfections of women4 #bj3 ,ronsilda the wife of ,gisulphus betrayed to ,cacanus the dukedome of friaul in ,italie4 #ba3 ,iane quene of ,naples hanged her husband4 #bb3 ,athalia1 #d4 ,reg4 ,,ii4 ,hurene1 ,anton4 ,sabell4 #bc3 ,if the lesse thinges be denied to women1 the greater cannot be granted4 #bd3 woman in her greatest perfection was made to serue man4 #be3 ,i4 ,cor4 ,,ii4 #bf3 ,a good comparison4 #bg3 ,a newe necessity of womans subiection4 woman by the sentence of ,god1 subiect to man4 ,gene4 #c4 #bh3 ,the punishment of women unjustlie promoted and of their promoters4 #bi3 ,gene4 #c4 #cj3 ,let all women take hede4 ,i am not ignorant1 that the most part of men do vnderstand this malediction of the subiection of the wife to her husband1 and of the dominion1 which2 he beareth aboue her#ca3 but the holie ghost geueth to vs an other interpretation of this place1 taking from all women all4 kinde of superioritie1 authoritie and power ouer man1 speaking as foloweth1 by the mouth of saint ,paule#cb4 ,i suffer not a woman to teache1 nether yet to vsurpe authoritie aboue man4 ,here he nameth women in generall1 excepting none1 affirming that she may vsurpe authoritie aboue no man4 ,and that he speaketh more plainly1 in an other place in these wordes#cc3 ,let women kepe silence in the congregation1 for it is not permitted to them to speake1 but to be subiect as the lawe sayeth4 ,these two testimonies of the holy ghost1 be sufficient to proue what soeuer we haue affirmed before1 and to represse the inordinate pride of women1 as also to correct the foolishnes of those that haue studied to exalt women in authoritie aboue man1 against ,god1 and against his sentence pronounced4 ,but that the same two places of the apostle may the better he vnderstand3 it is to be noted1 that in the latter1 which is writen in the first epistle to the ,corinthes the #ad4 chapitre1 before the apostle had permitted that all persones shuld prophecie one after an other3 addinge this reason3 that all may learne and all may receiue consolation4 ,and lest that any might haue iudged1 that amongest a rude multitude1 and the pluralitie of speakers1 manie1 thinges litle to purpose might haue bene affirmed1 or elles that some confusion might haue risen3 he addeth1 the spirites of the prophetes are subiect to the prophetes3 ,as he shuld say1 ,god shall alwayes raise vp some1 to whome the veritie shalbe reueled1 and vnto such ye shal geue place1 albeit they sit in the lowest seates4 ,and thus the apostle wold haue prophecying an exercise to be free to the hole churche1 that euerie one shuld communicate with the congregation1 what ,god had reueled to them1 prouidinge that it were orderlie done4 ,but frome this generall priuiledge he secludeth all woman1 sayinge3 let women kepe silence in the congregation4 ,and why ,i pray you8 was it because that the apostle thoght no woman to haue any knowledge8 no he geueth an other reason1 saying2 let her be subiect as the lawe saith#cd4 ,in which wordes is first to be noted1 that the apostle calleth this former sentence pronounced against woman a lawe1 that is1 the immutable decree of ,god1 who by his owne voice hath subiected her to one membre of the congregation#ce1 that is to her husband1 wherupon the holie ghost concludeth1 that she may neuer rule nor bear empire ahoue man4 ,for she that is made subiect to one1 may neuer be preferred to many1 and that the holie ghoste doth manifestlie expresse1 saying3 ,i suffer not that women vsurpe authoritie aboue man3 he sayth not1 ,i will not1 that woman vsurpe authoritie aboue her husband1 but he nameth man in generall1 taking frome her all power and authoritie1 to speake1 to reason1 to interprete1 or to teache1 but principallie to rule or to iudge in the assemblie of men4 ,so that woman by the lawe of ,god1 and by the interpretation of the holy ghost1 is vtterly forbidden to occupie the place of ,god in the offices afore said1 which he hath assigned to man1 whome he hath appointed and ordeined his lieutenant in earth3 secluding frome that honor and dignitie all woman1 as this short argument shall euidentlie declare4 #ca3 ,answer to an obiection4 #cb3 #a ,tim4 #b4 #cc3 ,i4 ,cor4 #ad4 #cd3 ,from a general privilege is woman secluded4 #ce3 ,she that is1 subject to one may not rule many4 ,the apostle taketh power frome all woman to speake in the assemblie#cf4 ,ergo he permitteth no woman to rule aboue man4 ,the former parteis euident1 whereupon doth the conclusion of necessitie folowe4 ,for he that taketh from woman the least parte of authoritie#cg1 dominion or rule1 will not permit vnto her that whiche is greatest3 ,but greater it is to reigne aboue realmes and nations1 to publish and to make lawes1 and to commande men of all estates1 and finallie to appoint iudges and ministers1 then to speake in the congregation4 ,for her iudgement1 sentence1 or opinion proposed in the congregation1 may be iudged by all1 may be corrected by the learned1 and reformed by the godlie4 ,but woman being promoted in souereine authoritie1 her lawes must be obeyed1 her opinion folowed1 and her tyrannic mainteined3 supposing that it be expreslie against ,god1 and the prophet profit of the common welth1 as too manifest experience doth this day witnesse4 ,and therfore yet againe ,i repete that1 whiche before ,i haue affirmed3 to witt1 that a woman promoted to sit in the seate of ,god1 that is1 to teache1 to iudge or to reigne aboue man1 is amonstre in nature1 contumelie to ,god1 and a thing most repugnant to his will and ordinance4 ,for he hath depriued them as before is proued1 of speakinge in the congregation1 and hath expreslie forbidden them to vsurpe any kinde of authoritie aboue man4 ,howe then will he suffer them to reigne and haue empire aboue realmes and nations8 ,he will neuer1 ,i say1 approue it1 because it is a thing most repugnant to his perfect ordinance1 as after shalbe declared1 and as the former scriptures haue plainlie geuen testimonie4 ,to the whiche1 to adde any thing were superfluous1 were it not that the worlde is almost nowe comen to that blindnes1 that what soeuer pleaseth not the princes and the multitude1 the same is reiected as doctrine newelie forged1 and is condemned1 for heresie4 ,i haue therfore thoght good to recite the mindes of some auncient writers in the same mater1 to the end that suche as altogither be not blinded by the deuil1 may consider and vnderstand this my iudgement to be no newe interpretation of ,goddes scriptures1 but to be the vniforme consent of the most parte of godlie writers1 since the time of the apostles4 ,tertullian#ch in his boke of womens apparell1 after that he hath shewed many causes why gorgious apparell is abominable and odiouse in a woman1 addeth these wordes1 speaking as it were to euery woman by name3 ,dost thou not knowe 7saith he7 that thou art ,heua8 the sentence of ,god liueth and is effectuall against this kind1 and in this worlde of necessity it is1 that the punishment also liue4 ,thou art the porte and gate of the deuil4 ,thou art the first transgressor of goddes law4 thou diddest persuade and easely deceiue him whome the deuil durst not assault#ci4 ,for thy merit 7that is for thy death7 it behoued the son of god to suffre the death1 and doth it yet abide in thy mind to decke the aboue thy skin coates8 ,by these and many other graue sentences1 and quicke interrogations1 did this godlie writer labour to bring euerie woman in contemplation of her selfe1 to the end that euerie one depelie weying1 what sentence ,god had pronounced against the hole race and doughters of ,heua1 might not onely learne daily to humble and subiect them selues in the presence of ,god1 but also that they shulde auoide and abhorre what soeuer thing might exalte them or puffe them vp in pride1 or that might be occasion1 that they shuld forget the curse and malediction of ,god4 ,and what1 ,i pray you1 is more able to cause woman to forget her owne condition1 then if she be lifted vp in authoritie aboue man8 ,it is a thingverie difficile to a man1 7be he neuer so constant7 promoted to honors1 not to be tickled some what with pride 7for the winde of vaine glorie doth easelie carie vp the drie dust of the earth74 ,but as for woman#dj1 it is no more possible1 that she being set aloft in authoritie aboue man1 shall resist the motions of pride1 then it is able to the weake reed1 or to the turning wethercocke1 not to bowe or turne at the vehemencie of the vnconstant wind4 ,and therfore the same writer expreslie forbiddeth all woman to intremedle with the office of man4 ,for thus he writeth in his book de virginibus velandis#da3 ,it is not permitted to a woman1 to speake in the congregation1 nether to teache1 nether to baptise1 nether to vendicate to her selfe any office of man4 ,the same he speaketh yet more plainly in the preface of his sixte boke writen against ,marcion#db1 where he recounting certain monstruous thinges1 whiche were to be sene at the sea called ,euxinum1 amongest the rest1 he reciteth this as a greate monstre in nature1 that women in those partes1 were not tamed nor embased by consideration of their own sex and kind3 but that all shame laide a parte1 they made expenses vpon weapons and learned the feates of warre1 hauinge more pleasure to fight1 then to mary and be subiect to man4 ,thus farre of ,tertullian1 whose wordes be so plain1 that they nede no explanation4 ,for he that taketh from her all office apperteining to man1 will not suffre her to reigne aboue man3 and he that iudgeth it a monstre in nature1 that a woman shall exercise weapons1 must iudge it to be a monstre of monstres1 that a woman shalbe exalted aboue a hole realme and nation4 ,of the same minde is ,origen1 and diuers others4 ,yea euen till the dayes of ,augustine1 whose sentences ,i omit to auoide prolixitie4 #cf3 ,a strong argument4 #cg3 ,,note4 #ch3 ,tertullian de habitu mulierum4 #ci3 ,let women hearken what ,tertullian an olde ,docto saith4 #dj3 ,,note #da3 ,tertull1 lib #h4 de virginilis verlandis4 #db3 ,in promio #f4 lib4 contra ,marcionem4 ,augustine in his #bb4 boke writen against ,faustus#dc1 proueth that a woman oght to serue her husband as vnto ,god3 affirming that in no thing hath woman equall power with man1 sauing that nether of both haue power ouer their owne bodies4 ,by whiche he wold plainlie conclude1 that a woman oght neuer to pretend nor thirst for that power and authoritie which is due to man4 ,for so he doth explane him selfe in an other place#dd1 affirming that woman oght to be repressed and brideled be times1 if she aspire to any dominion3 alledging that dangerous and perillous it is to suffre her to procede1 althogh it be in temporall and corporall thinges4 ,and therto he addeth these wordes3 ,god seeth not for a time1 nether is there any newe thinge in his sight and knowledge1 meaninge therby1 that what ,god hath sene in one woman 7as concerning dominion and bearing of authoritie7 the same he seeth in all4 ,and what he hath forbidden to one1 the same he also forbiddeth to all4 ,and this most euidentlie yet in an other place he writeth1 mouing this question3 howe can woman be the image of ,god1 seing 7saith he#de7 she is subiect to man1 and hath none authoritie1 nether to teache1 nether to be witnesse1 nether to iudge1 muche lesse to rule1 or beare empire8 ,these be the verie wordes of ,augustine1 of which it is euident that this godlie writer#df1 doth not onelie agree withe ,tertullian before recited1 but also with the former sentence of the lawe1 whiche taketh frome woman not onelie all authoritie amongest men1 but also euerie office apperteining to man4 ,to the question howe she can be the image of ,god1 he answereth as foloweth4 ,woman 7saith he7 compared to other creatures is the image of ,god1 for she beareth dominion ouer them3 but compared vnto man1 she may not be called the image of ,god1 for she beareth not rule and lordship ouer man1 but oght to obey him c4 ,and howe that woman oght to obey man1 he speaketh yet more clearlie in these words3 the woman shalbe subiect to man as vnto ,christ4 ,for woman 7saith he#dg7 hath not her example frome the bodie and from the fleshe1 that so she shalbe subiect to man1 as the fleshe is vnto the spirite4 ,because that the flesh in the weaknes and mortalitie of this life1 lusteth and striueth against the spirit1 and therfore wold not the holie ghost geue example of subiection to the woman of any suche thing c4 ,this sentence of ,augustine oght to be noted of all women1 for in it he plainlie affirmeth1 that woman oght to be subiect to man1 that she neuer oght1 more to desire preeminence aboue him1 then that she oght to desire aboue ,christe ,iesus4 ,with ,augustine agreeth in euerie point ,s4 ,ambrose1 who thus writeth in his ,hexaemeron#dh3 ,adam was deceiued by ,heua1 and not ,heua by ,adam1 and therfore iust it is1 that woman receiue and acknowledge him for gouernor whom she called to sinne1 lest that again she slide and fall by womanlie facilitie4 ,and writing vpon the epistle to the ,ephesians#di1 he saith3 let women be subiect to their owne husbandes as vnto the ,lorde3 for the man is heade to the woman1 and ,christ is heade to the congregation1 and he is the sauiour of the bodie3 but the congregation is subiect to ,christ1 euen so oght women to be to their husbandes in all thing-es4 ,he procedeth further saying3 women are commanded to be subiect to men by the lawe of nature1 because that man is the author or beginner of the woman3 for as ,christ is the head of the churche1 so is man of the woman4 ,from ,christ1 the church toke beginning1 and therfore it is subiect vnto him3 euen so did woman take beginning from man1 that she shuld be subiect4 ,thus we heare the agreing of these two writers to be such1 that a man might iudge the one to haue stolen the wordes and sentences from the other4 ,and yet plain it is1 that duringe the time of their writinge1 the one was farre distant frome the other4 ,but the holie ghost1 who is the spirite of ,concorde and vnitie1 did so illuminate their hartes1 and directe their tonges1 and pennes1 that as they did conceiue and vnderstand one truth1 so did they pronounce and vtter the same1 leauing a testimonie of their knowledge and ,concorde to vs their posteritia4 ,if any thinke that all these former sentences1 be spoken onelie of the subiection of the maryed woman to her husband1 as before ,i haue proued the contrarie1 by the plain wordes and reasoning of ,s4 ,paule1 so shal ,i shortlie do the same1 by other testimonies of the forsaid writers4 ,the same ,ambrose writing vpon the second chapitre of the first epistle to ,timothie#ej1 after he hath spoken much of the simple arrayment of women3 he addeth these wordes3 woman oght not onelie to haue simple arrayment1 but all authoritie is to be denied vnto her3 for she must be in subiection to man 7of whome she hath taken her originall7 aswell in habit as in seruice4 ,and after a fewe wordes he saith3 because that death did entre in to the world by her1 there is no boldenes that oght to be permitted vnto her1 but she oght to be in humilitie4 ,hereof it is plain1 that frome all woman1 be she maried or vnmaried1 is all authoritie taken to execute any office1 that apperteineth to man4 ,yea plain it is that all woman is commanded1 to serue1 to be in humilitie and subiection4 ,whiche thing yet speaketh the same writer1 more plainlie in these wordes#ea4 ,it is not permitted to women to speake1 but to be in silence1 as the lawe saith#eb4 ,what saith the lawe8 ,vnto thy husband1 shall thy conuersion be1 and he shall beare dominion ouer the4 ,this is a speciall lawe 7saith ,ambrose7 whose sentence1 lest it shulde be violated1 infirmed1 or made weake1 women are commanded to be in silence4 ,here he includeth all women4 ,and yet he procedeth further in the same place saying#ec3 ,it is shame for them to presume to speake of the lawe in the house of the ,lord1 who hath commanded them to be subiect to their men4 ,but moste plainly speaketh he writing vpon the #af4 chapitre of the epistle of ,s4 ,paule to the ,romaines1 vpon these wordes#ed;a3 ,salute ,rufus and his mother4 ,for this cause 7saith ,ambrose7 did the apostle place ,rufus before his mother1 for the election of the administration of the grace of ,god1 in the whiche a woman hath no place4 ,for he was chosen and promoted by the ,lorde1 to take care ouer his busines1 that is1 ouer the churche1 to the whiche office could not his mother be appointed1 albeit she was a woman so1 holie1 that the apostle called her his mother4 ,hereof it is plaine that the administration of the grace of ,god1 is denied to all woman4 ,by the administration of ,goddes grace1 is vnderstand not onely the preaching of the worde and administration of the sacramentes1 by the whiche the grace of ,god is presented and ordinarilie distributed vnto man1 but also the administration of ciuile iustice1 by the whiche1 vertue oght to be mainteined1 and vices punished4 ,the execution wherof is no lesse denied to woman1 then is the preaching of the ,euangile1 or administration of the sacramentes1 as herafter shall most plainlie appeare4 #dc3 ,august4 lib4 #bb4 contra ,faustum1 c4#ca4 #dd3 ,de ,trinitat1 lib4 #ab cap4 #g #de3 ,in quaect4 veteris ,testamenti1 quaest4 #de4 #df3 ,,note4 #dg3 ,lib4 de ,continentia cap4 #d4 #dh3 ,ambros4 in ,hexaemero lib4 #e4 c4 #g4 #di3 ,cap4 #e4 #ej3 ,ambros4 super4 #b4 c4 ,i epist4 ad ,timoth4 #ea3 ,ambros4 in ,i4 epist4 ad ,corin4 cap4 #ad4 #eb3 ,genes #c4 #ec3 whose house ,i pray you ought the parliament house to be1 ,goddes or the deuilles8 #ed;a3 ,rufus is by ,s4 ,paul saluted before his mother4 ,chrysostome amongest the ,grecian writers of no small credit1 speaking in rebuke of men1 who in his dayes1 were becdmen inferior to some women in witt and in godlines1 saith#ed3 for this cause was woman put vnder thy power 7he speaketh to man in generall7 and thou wast pronounced ,lorde ouer her1 that she shulde obey the1 and that the head shuld not folowe the feet4 ,but often it is1 that we see the contrary1 that he who in his ordre oght to be the head1 doth not kepe the ordre of the feet 7that is1 doth not rule the feet7 and that she1 that is in place of the foote1 is constitute to be the head4 ,he speaketh these wordes as it were in admiration#ee1 that man was becomen so brutish1 that he did not consider it to be a thing most monstruouse1 that woman shulde be preferred to man in any thing1 whom ,god had subiected to man in all thinges4 ,he procedeth saying3 ,neuer the lesse it is the parte of the man1 with diligent care to repel the woman1 that geueth him wicked counsel3 and woman1 whiche gaue that pestilent counsel to man1 oght at all times to haue the punishment1 whiche was geuen to ,heua1 sounding in her eares4 ,and in an other place he induceth ,god speaking to the woman in this sorte#ef3 ,because thou left him1 of whose nature thou wast participant1 and for whome thou wast formed1 and hast had pleasure to haue familiaritie with that wicked beast1 and wold take his counsel3 therfore ,i subiect the to man1 and ,i apointe and affirme him to be thy ,lorde1 that thou maist acknowledge his dominion1 and because thou couldest not beare rule learne well to be ruled4 ,why they shulde not beare rule1 he declareth1 in other places1 saying#eg3 womankinde is imprudent and soft1 7or flexible7 imprudent because she can not consider withe wisdome and reason the thinges which she heareth and seeth3 and softe she is1 because she is easelie bowed4 ,i knowe that ,chrysostome bringeth in these wordes#eh to declare the cause why false prophetes do commonlie deceiue women3 because they are easelie persuaded to any opinion1 especiallie if it be against ,god1 and because they lacke prudence and right reason to iudge the thinges that be1 spoken4 ,but hereof may their nature be espied1 and the vices of the same1 whiche in no wise oght to be in1 those1 that are apointed to gouerne others3 ,for they oght to be constant1 stable1 prudent and doing euerie thing with discretion and reason1 whiche vertues women can not haue in equalitie with men4 ,for that he doth witnesse in an other place1 saying3 women haue in them selues a tickling and studhe of vaine glorie1 and that they may haue common with men3 they are sodeinlie moued to anger1 and that they haue also common with some men4 ,but vertues4 in which they excell#ei1 they haue not common with man1 and therfore hath the apostle remoued them from the office of teachinge1 which is an euident proof that in vertue they farre differ frome man4 ,let the reasons of this writer be marked1 for further he yet procedeth3 after that he hath in many wordes lamented the effeminate maners of men1 who were so farre degenerate to the weaknes of women1 that some might haue demanded3 why may not women teache amongest suche a sorte of men1 who in wisdome and godlines are becomen inferior vnto women8 ,we finallie concludeth3 that not withstanding that men be degenerate1 yet may not women vsurpe any authoritie aboue them1 and in the end1 he addeth these wordes3 ,these thinges do not ,i speake to extolle them 7that is women7 but to the confusion and shame of our selues1 and to admonish vs to take again the dominion1 that is mete and conuenient for vs1 not onelie that power which is according to the excellencie of dignitie3 but that which is accordinge to prouidence1 and according to helpe1 and vertue4 ,for then is the bodie in best proportion#fj1 when it hath the best gouernor4 ,o that both man and woman shulde consider the profound counsel and admonition of this father6 ,he wolde not that man for appetit of any vaine glorie shuld desire preeminence aboue woman4 ,for ,god hath not made man to be heade for any suche cause3 but hauing respecte to that weaknes and imperfection which alwayes letteth woman to gouerne4 ,he hath ordeined man to be superior1 and that meaneth ,chrysostome1 saying3 then is the bodie in best proportion1 when it hath the best gouernor4 ,but woman can neuer be the best gouernor1 by reason that she-being spoiled of the spirit of regiment1 can neuer attein to that degree1 to be called or iudged a good gouernor4 ,because in the nature of all woman1 lurketh suche vices1 as in good gouernors are not tolerable4 ,which the same writes expresseth4 in these wordes#fa3 womankind 7saith he7 is rashe and foolhardie1 and their couetousnes is like the goulf of hell1 that is1 insaciable4 ,and therfore in an other place#fb1 he will that woman shall haue no thing to do in iudgement1 in common affaires1 or in the regiment of the common welth1 because she is impacient of troubles1 but that she shall liue in tranquillitie2 and quietnes4 ,and if she haue occasion to go frome the house1 that yet she shal haue no matter of trouble1 nether to1 folowe her1 nether to be offered vnto her1 as commonlie there must be to such as beare authoritie3 ,and with ,chrysostome fullie agreeth ,basilius ,magnus in a sermon#fc which he maketh vpon some places of scripture1 wherin he reproueth diuers vices and amongest the rest1 he affirmeth woman to be a tendre creature1 flexible1 soft and pitifull3 whiche nature1 ,god hath geuen vnto her1 that she may be apt to norishe children4 ,the which facilitie of the woman1 did ,satan abuse1 and therby broght her frome the obedience of ,god4 ,and therfore in diuers other places doth he conclude1 that she is not apt to beare rule1 and that she is forbidden to teache4 ,innumerable mo testimonies1 of all sortes of writers may be adduced for the same purpose1 but withe these ,i stand content3 iudgeing it sufficient to stoppe the mouthe of such as accuse and condemne all doctrine1 as hereticall1 which displeaseth them in any point that ,i haue proued1 by the determinations and lawes of men illuminated onelie by the light of nature1 by the ordre of ,goddes creation1 by the curse and malediction pronounced against woman1 by the mouth of saint ,paule1 who is the interpreter of ,goddes sentence1 and lawe1 and finallie by the mindes of those writers1 who in the church of ,god1 haue bene alwayes holden in greatest reuerence3 that it is a thing moste repugnant to nature1 to ,goddes will and apointed ordinance1 7yea that it can not be without contumelie committed against ,god7 that a woman shuld be promoted to dominion or empire to reigne ouer man1 be it in realme1 nation1 prouince or citie4 ,now resteth it in few wordes1 to be shewed1 that the same empire of women is the subuersion of good ordre equitie and iustice4 #ed3 ,chrysost4 homil4 #ag4 in genes4 #ee3 ,,note #ef3 ,homil4 #ae in ,genes4 #eg3 ,god graunt all womens hartes to understand and folow this sentence4 #eh3 ,in ,mat4 cap4 #bc4 homil4 #dd4 #ei3 woman can no haue vertue in equalitie with man4 ,ad ,ephe4 cap4 #d4 sermone #ac4 ,,note #fj3 ,the body lackinge the head1 can not be well gouerened nether can common welth lackinge man4 #fa3 ,in ca4 #bb4 ,ioh4 homil4 #hg4 #fb3 ,in ,ioh4 homil4 #da4 #fc3 ,basilius ,mag4 in aliquot scripturae locos4 ,augustine defineth#fd ordre to be that thing1 by the whiche ,god hath appointed and ordeined all thinges4 ,note well reader1 that ,augustine will admit no ordre1 where ,goddes apointment is absent and lacketh4 #fd3 ,de ordine lib4 ,i ,c4 #aj ,and in an other place he saith#fe1 that ordre is a disposition1 geuing their owne propre places to thinges that be vnequall1 which he termeth in ,latin ,parium et disparium1 that is1 of thinges equall or like1 and thinges vnequall or vnlike4 ,of whiche two places and of the hole disputation1 which is conteined in his second boke de ordine1 it is euident#ff1 that what soeuer is done ether whithout the assurance of ,goddes will1 or elles against his will manifestlie reueled in his word1 is done against ordre4 ,but suche is the empire and regiment of all woman 7as euidentlie before is declared7 and therfore1 ,i say2 it is a thing plainlie repugnant to good ordre1 yea it is the subuersion of the same4 ,if any list to reiect the definition of ,augustin1 as ether not propre to this purpose1 or elles as insufficient to proue mine intent3 let the same man vnderstand1 that in so doinge1 he hath infirmed mine argument nothinge4 ,for as ,i depend not vpon the determinations of men1 so think ,i my cause no weaker1 albeit their authoritie be denied vnto me4 ,prouided that god by his will reueled1 and manifest worde1 stand plain and euident on my side4 ,that ,god hath subiected womankinde to man by the ordre of his creation1 and by the curse that he hath pronounced against her is before declared4 ,besides these1 he hath set before our eyes1 two other mirrors#fg and glasses1 in whiche he will1 that we shulde behold the ordre1 which he hath apointed and established in nature3 the one is1 the naturall bodie of man3 the other is the politik or ciuile body of that common welth1 in which ,god by his own word hath apointed an ordre4 ,in the natural body of man ,god hath apointed an ordre1 that the head shail occupie the vppermost place4 ,and the head hath he ioyned with the bodie1 that frome it1 doth life and motion flowe to the rest of the membres4 ,in it hath he placed the eye to see1 the eare to hear1 and the tonge to speake1 which offices are apointed to none other membre of the bodie4 ,the rest of the membres1 haue euery one their own place and office apointed3 but none may haue nether the place nor office of the heade4 ,for who wolde not iudge that bodie to be a monstre1 where there was no head eminent aboue the rest1 but that the eyes were in the handes1 the tonge and mouth beneth in the belie1 and the eares in the feet4 ,men1 ,i say1 shulde not onlie pronounce this bodie to be a monstre3 but assuredlie they might conclude that such a bodie coulde not long indure4 ,and no lesse monstruous is the bodie of that common welth#fh1 where a woman beareth empire4 ,for ether doth it lack a laufull heade 7as in very dede it doth7 or els there is an idol#fi exalted in the place of the true head4 ,an idol ,i call that1 which hath the forme and apparance1 but lacketh the vertue and strength1 which the name and proportion do resemble and promise4 ,as images haue face1 nose1 eyes1 mouth1 handes and feet painted1 but the vse of the same1 can not the craft and art of man geue them3 as the holy ghost by the mouth of ,dauid teacheth vs1 saying#gj3 they haue eyes1 but they see not1 mouth1 but they speake not1 nose1 but they smell not1 handes and feet1 but they nether touche nor haue power to go4 ,and suche1 ,i say1 is euerie realme and nation1 where a woman beareth dominion4 ,for in despite of ,god 7he of his iust iudgement1 so geuing them ouer in to a reprobat minde7 may a realme1 ,i confesse1 exalt vp a woman to that monstriferous honor1 to be estemed as head#ga4 ,but impossible it is to man and angel1 to geue vnto her the properties and perfect offices of a laufull heade4 ,for the same ,god that hath denied power to the hand to speake1 to the bely to heare1 and to the feet to see1 hath denied to woman power to commande man1 and hath taken away wisdome to consider1 and prouidence to forsee the thinges1 that1 be profitable to the common welth3 yea finallie he hath denied to her in any case to be head to man3 but plainly hath pronounced that man is head to woman1 euen as ,christ is heade to all man#gb4 ,if men in a blinde rage shulde assemble to gether1 and apointe them selues an other heade then ,iesus ,christ 7as the papistes haue done their romishe ,antichrist7 shuld ,christ therfore lose his owne dignitie1 or shulde ,god geue that counterfet head power to geue life to the bodie1 to see what soeuer might endamage or hurte it1 to speake in defense1 and to heare the request of euerie subiect8 ,it is certein that he wold not4 ,for that honor he hath apointed before all times to his onelie sonne3 and the same will he geue to no creature besides3 no more will he admit1 nor accept woman to be the lauful head ouer man#gc1 althogh man1 deuil1 and angel will coniure in their fauor4 ,for seing he hath subiected her to one 7as before is saide7 he will neuer permit her to reigne ouer manie4 ,seing he hath commanded her to heare1 and obey one1 he will not suffre that she speake1 and with vsurped authoritie command realmes and nations4 ,chrysostome explaning these wordes of the apostle#gd3 7the heade of woman is man7 compareth ,god in his vniuersall regiment to a king sitting in his royall maiestie#ge1 to whome all his subiectes commanded to geue homage and obedience1 appeare before him1 bearing euerie one suche a badge and cognisance of dignitie and honor1 as he hath geuen to them3 which if they despise and contemne1 then do they dishonor their king1 ,euen so saith he oght man and woman to appeare before ,god1 bearing the ensignes of the condition1 whiche they haue receiued of him4 ,man hath receiued a certein glorie and dignitie aboue the1 woman1 and therfore oght he to appeare before his high maiestie1 bearing the signe of his honor1 hauinge no couerture vpon his heade3 to witnesse that in earth man hath no head1 7beware ,chrysostome what thou saist1 thou shalt be reputed a traytor if ,englishe men heare the#gf3 for they must haue my souereine lady and maistresse1 and ,scotland hath dronken also the enchantment and venom of ,circes1 let it be so to their owne shame and confusion1 he procedeth in these wordes7 but woman oght to be couered1 to witnesse1 that in earth she hath a head1 that is man4 ,trewe it is 7,chrysostome7 woman is couered in both the said realmes#gg1 but it is not with the signe of subiection1 but it is with the signe of superioritie1 to witt1 with the royal crowne4 ,to that he answereth in these wordes3 what if man neglect his honor8 he his no lesse to be mocked 7saith ,chrysostome7 then if a king shulde depose himself of his diademe or crowne and royal estat1 and cloth him self in the habit of a sclaue4 ,what1 ,i pray you1 shulde this godlie father haue saide1 if he had sene all the men of a realme or nation fall downe before a woman8 ,if he had sene the crowne1 sceptre1 and sworde1 whiche are ensignes of the royall dignitie1 geuen to her1 and a woman cursed of ,god1 and made subiecte to man1 placed in the throne of iustice1 to sit as ,goddes lieutenant8 ,what1 ,i say1 in this behalfe1 shuld any hart vnfeinedlie fearing1 ,god haue iudged of suche men8 ,i am assured that not onlie shulde they haue bene iudged foolishe but also enraged1 and sclaues to ,satan1 manifestlie fighting against ,god and his apointed ordre4 ,the more that ,i consider the subuersion of ,goddes ordre1 which he hath placed generallie in all liuinge thinges1 the more ,i do wondre at the blindnes of man1 who doth not consider him self in this case so degenerate1 that the brute beastes are to be preferred vnto him in this behalfe#gh4 ,for nature hath in all beastes printed a certein marke of dominion in the male1 and a certeine subiection in the female1 whiclie they kepe inuiolate4 ,for no man euer sawe the lion make obedience1 and stoupe before the lionesse1 nether yet can it be proued1 that the hinde taketh the conducting of the heard amongest the hartes4 ,and yet 7alas7 man1 who by the mouth of ,god hath dominion apointed to him ouer woman1 doth not onlie to his own shame1 stoupe vnder the obedience of women1 but also in despit of ,god and of his apointed ordre1 reioyseth1 and mainteineth that monstruouse authoritie1 as a thing lauful and iust1 ,the insolent ioy#gi1 the bonefiers1 and banketing which were in london and els where in ,england1 when that cursed ,iesabell was proclaimed qwene1 did witnesse to my hart1 that men were becomen more then enraged4 ,for els howe coulde they so haue reioysed at their owne confusion and certein destruction8 ,for what man was there of so base iudgement 7supposing that he had any light of ,god7 who did not see the erecting of that monstre1 to be the ouerthrowe of true religion1 and the assured destruction of ,england1 and of the auncient liberties therof8 ,and yet neuer the lesse1 all men so triumphed1 as if ,god had deliuered them frome all calamitie4 #fe3 ,de ciuit4 ,dei1 lib4 #ai cap4 #ac4 #ff3 what soener done withowt the appointment of ,goddes will is done withowt ordre4 #fg3 ,two mirrors1 in which we may beholde the ordre of nature4 #fh3 ,common welthes under the rule of women1 lacke a laufull heade #fi3 ,idol4 #gj3 ,psal4 #aae4 #ga3 ,the empire of a woman is an idol4 #gb3 ,i4 ,,coy4 ,,ii #gc3 ,,note4 #gd3 ,i4 ,,coy4 ,,ii4 #ge3 ,marke the similitude of ,chrysostome4 #gf3 ,,note4 #gg3 ,howe women be couered in ,england and ,scotland4 #gh3 ,brute beastes to be preferred4 #gi3 ,insoluent ioy bringeth sodein sorowe4 ,but iust and rightuouse1 terrible and fearfull are thy iudgements1 o ,lorde6 ,for as some times thou diddest so punishe men for vnthankfulnes#hj1 that man ashamed not to commit villanie withe man2 and that because1 that knowinge the to be ,god1 they glorified the not as ,god1 euen so haste thou moste iustlie nowe punished the proude rebellion and horrible ingratitude of the realmes of ,england and ,scotland4 ,for when thou diddest offre thy selfe moste mercifullie to them both1 offering the meanes by the whiche they might haue bene ioyned to gether for euer in godly ,concorde3 then was the one proude and cruel1 and the other vnconstant1 and fikle of promise4 ,but yet 7alas7 did miserable ,england further rebell against the4 ,for albeit thou diddest not cease to heape benefit vpon benefit1 during the reigne of an innocent and tendre king1 yet no man did acknowledge thy potent hand and meruelouse working4 ,the stoute courage of capitaines1 the witte and policie of counselors1 the learning of bishoppes#ha1 did robbe the of thy glorie and honor4 ,for what then was heard1 as concerning religion1 but the kinges procedinges1 the kinges procedinges must be obeyed8 ,it is enacted by parliament3 therefore it is treason to speake in the contrarie4 ,but this was not the end of this miserable tragedie4 ,for thou diddest yet precede to offre thy fauors1 sending thy prophetes and messagers1 to call for reformation of life in all estates#hb3 ,for euen frome the highest to the lowest1 all were declined frome the 7yea euen those that shuld haue bene the lanterns to others7 some ,i am assured did qwake and tremble1 and frome the botome of their hartes thirsted amendment1 and for the same purpose did earnestly call for discipline4 ,but then brust forth the venome which before lurked2 then might they not conteine their despiteful voices1 but with open mouthes did crie3 we will not haue suche a one to reigne ouer vs4 ,then1 ,i say1 was euerie man so stoute1 that he wolde not be broght in bondage#hc3 no not to the1 ,o ,lord1 but with disdein did the multitude cast frome them the amiable yoke of ,christ ,iesus4 ,no man wolde suffre his sinne to be rebuked1 no man wolde haue his life called to triall4 ,and thus did they refuse the1 ,o ,lorde1 and thy sonne ,christ ,iesus to be their pastor1 protector and prince4 ,and therfore hast thou geuen them ouer in to a reprobat minde4 ,thou hast taken from them the spirit of boldnes1 of wisdome and of rightuous iudgement4 ,they see their owne destruction1 and yet they haue no grace to auoide it4 ,yea they are becomen so blinde1 that knowing the pit1 they headlong cast them selues into the same#hd2 as the nobilitie of ,england1 do this day1 fighting in the defense of their mortall ennemie the ,spaniard4 ,finallie they are so destitute of vnderstanding and iudgement1 that althogh they knowe that there is a libertie and fredome1 the whiche their predecessors haue inioyed2 yet are they compelled to bowe their neckes vnder the yoke of ,satan1 and of his proude ministres1 pestilent papistes and proude spaniardes4 ,and yet can they not consider that where a woman reigneth and papistes beare authoritie1 that there must nedes ,satan be president of the counsel4 ,thus hast thou1 ,o ,lorde1 in thy hote displeasure reuenged the contempt of thy graces offred4 ,but1 ,o ,lord1 if thou shalt reteine wrath to the end1 what ,aeshe is able to susteine8 ,we haue sinned#he1 ,o ,lord1 and are not worthy to be releued4 ,but worthy art thou1 ,o ,lord1 to be a true ,god1 and worthy is thy sonne ,christ ,iesus1 to haue his ,euangil and glorie aduanced3 whiche both are troden vnder foot in this cruell murther and persecution1 whiche the builders of ,babylon commit in their furie1 haue raised against thy children1 for the establishing of their kingdome4 ,let the sobbes therfore of thy prisoners1 ,o ,lord1 passe vp to thine eares1 consider their affliction3 and let the eyes of thy mercie looke downe vpon the blood of such as die for testimonie of thy eternal veritie3 and let not thine ennemies mocke thy iudgement for euer4 ,to the1 ,o ,lorde1 ,i turne my wretched and wicked hart3 to the alone1 ,i direct my complaint and grones3 for in that ,ile to thy saintes there is left no comfort4 ,albeit ,i haue thus 7talkinge with my ,god in the anguishe of my harte7 some what digressed3 yet haue ,i not vtterlie forgotten my former proposition1 to witt1 that it is a thing repugnant to the ordre of nature1 that any woman be exalted to rule ouer men4 ,for ,god hath denied vnto her the office of a heade4 ,and in the intreating of this parte1 ,i remembre that ,i haue made the nobilitie both of ,england and ,scotland inferior to brute beastes1 for that they do to women1 which no male amongest the common sorte of beastes can be proued to do their females3 that is1 they reuerence them1 and qwake at their presence1 they obey their commandementes1 and that against ,god4 ,wherfore ,i iudge them not onelie subiectes to women1 but sclaues of ,satan1 and seruantes of iniquitie4 ,if any man thinke these my wordes sharpe or vehement1 let him consider that the offense is more haynous1 than can be expressed by wordes4 ,for where all thinges1 be expressedly concluded against the glorie and honor of ,god1 and where the blood of the saintes of ,god is commanded to be shed1 whome shall we iudge1 ,god or the deuil1 to be president of that counsel8#hf ,plain it is1 that ,god ruleth not by his loue1 mercie1 nor grace in the assembly of the vngocllie4 ,then it resteth1 that the deuii1 the prince of this worlde1 doth reigne ouer suche tyrannes4 whose seruantes1 ,i pray you1 shal then be iudged1 such as obey1 and execute1 their tyrannie8 ,god for his great mercies sake1 illuminate the eyes of men1 that they may perceiue in to what miserable bondage they be broght1 by the monstriferous empire of women4 #hj3 ,rom4 ,i4 #ha3 what robbed ,god ,,of ,,his ,,honor in ,england in the time of the ,gospell4 #hb3 ,goddes benefites shewed to ,england4 #hc3 ,discipline refused in ,england4 #hd3 ,the nobilitie and the hole realme of ,england1 caste themselues willingly in to the pit4 #he3 ,confession4 #hf3 ,,note ,the seconde glasse1 whiche ,god hath set before the eyes of man#hg1 wherein he may beholde the ordre1 whiche pleaseth his wisdome1 concerning authoritie and dominion1 is that common welth1 to the whiche it pleaseth his maiestie to apoint1 and geue lawes1 statutes1 rites and ceremonies not onelie concerninge religion1 but also touching their policie and regiment of the same4 ,and against that ordre it doth manifestly repugne1 that any woman shall occupie the throne of ,god1 that is1 the royall seate1 whiche he by his worde hath apointed to man4 ,as in geuing the lawe to ,israel1 concerning the election of a king1 is euident4 ,for thus it is writen#hh3 ,if thou shalt say1 ,i will apoint a king aboue me1 as the rest of the nations1 whiche are aboute me3 ,thou shalt make the a kinge1 whome the ,lorde thy ,god shall chose1 one frome amongest the middest of thy bretheren1 thou shalt apointe kinge aboue the4 ,thou maist not make a strangier that is not thy brother4 ,here expressedly is a man apointed to be chosen king1 and a man natiue amongest them selues1 by whiche precept is all woman and all strangier secluded4 ,what may be obiected for the parte or election of a strangier1 shalbe1 ,god willinge1 answered in the blast of the second trumpet4 ,for this present1 ,i say1 that the erecting of a woman to that honor1 is not onely to inuert the ordre1 which ,god hath established3 but also it is to defile1 pollute and prophane 7so farre as in man lieth7 the throne and seat of ,god1 whiche he hath sanctified and apointed for man onely#hi1 in the course of this wretched life1 to occupie and possesse as his ministre and lieutenant3 secluding from the same all woman1 as before is expressed4 ,if anythinke the fore writen lawe did bindethe ,iewes onelie#ij1 let the same man consider1 that the election of a kinge1 and apointing of iudges1 did nether apperteine to the ceremoniall lawe1 nether yet was it mere iudiciall#ia3 but that it did flowe frome the morall lawe1 as an ordinance1 hauing respect to the conseruation of both the tables4 ,for the office of the magistrate oght to haue the first and chief respect to the glorie of ,god1 commanded and conteined in the former table1 as is euident by that1 whiche was inioyned to ,iosue by ,god1 what time he was accepted and admitted ruler and gouerner ouer his people1 in these wordes#ib3 ,thou shalt diuide the inheritance to this people1 the whiche ,i haue sworne to their fathers1 to geue vnto them3 so that thou be valiant and strong1 that thou maist kepe and do1 according to that hole lawe1 whiche my seruant ,moses hath commanded the4 ,thou shalt not decline frome it1 nether to the right hande1 nether to the left hand1 that thou maist do prudentlie in all thinges1 that thou takest in hand1 let not the boke of this lawe departe from thy mouth1 but meditate in it1 day and night3 that thou maist kepe and do1 according to euery thing1 that is writen in it4 ,for then shall thy wayes prosper1 and then shalt thou do prudently c4 ,and the same precept geueth ,god by the mouth of ,moses#ic1 to kinges1 after they be elected1 in these wordes#id3 when he shal sit in the throne or seate of his kingdome1 he shall write to him self a copie of this lawe in a boke1 and that shalbe with him1 that he may reade in it all the dayes of his life1 that he may learne to feare the ,lorde his ,god1 and to kepe all the wordes of this lawe1 and all these statutes1 that he may do them c4 ,of these two places it is euident1 that principallie it apperteineth to the king or to the chief magistrate1 to knowe the will of ,god1 to be instructed in his lawe and statutes1 and to promote his glorie with his hole hart and studie1 which be the chief pointes of the first table4 ,no man denieth1 but that the sworde is committed to the magistrate1 to the end that he shulde punishe vice1 and mainteine vertue4 ,to punishe vice ,i say1 not onelie that1 whiche troubleth the tranquillitie and quiet estat of the common welth by adulterie1 theft or murther committed#ie1 but also suche vices as openly impugne the glorie of ,god3 as idolatrie1 blasphemie1 and manifest heresie1 taught and obstinatly mainteined3 as the histories and notable actes of ,ezechias1 ,iosaphat1 and ,iosias do plainlie teache vs4 ,whose study and care was not onlie to glorifie ,god in their own life and conuersation1 but also they vnfeinedlie did trauel to bring subiectes to the true worshipping and honoring of ,god4 ,and did destroye all monumentes of idolatrie1 did punishe to deathe the teachers of it1 and remoued frome office and honors suche1 as were mainteiners of those abominations4 ,wherbie ,i suppose that it be euident1 that the office of the king or supreme magistrate1 hath respect to the lawe morall1 and to the conseruation of both the tables4 #hg3 ,,note4 #hh3 ,deut4 #ag4 #hi3 ,god hath apointed man his ministre and lieutenant4 #ij3 ,answer to an objection4 #ia3 ,the election of a king floweth frome the moral lawe4 #ib3 ,iosue ,i4 #ic3 ,rulers should take hede to this4 #id3 ,deut4 #ag #ie3 what vices magistrates oght to punishe4 ,nowe if the lawe morall1 be the constant and vnchangeable will of ,god1 to the which the gentil is no lesse bounde1 then was the ,iewe#if2 and if ,god will that amongest the gentiles1 the ministres and executors of his lawe be nowe apointed1 as somtimes they were apointed amongest the ,iewes3 further if the execution of iustice be no lesse requisite in the policie of the gentiles1 then euer it was amongest the ,iewes3 what man can be foolishe to suppose or beleue1 that ,god will nowe admit those persons1 to sit in iudgement or to reigne ouer men in the common welth of the gentiles1 whom he by his expressed word and ordinance1 did before debarre and seclude from the same8 ,and that women were secluded from the royall seate1 the which oght to be the sanctuarie to all poore afflicted1 and therfore is iustlie called the seat of god 7besides the place before recited of the election of a king1 and besides the places of the newe testament1 whiche be moste euident7 the ordre and election which was kept in ,iuda and ,israel1 doth manifestlie declare4 ,for when the males of the kinglie stocke failed#ig1 as oft as it chaunced in ,israel and sometimes in ,iuda1 it neuer entered in to the hartes of the people to chose and promote to honors any of the kinges doughters1 7had he neuer so many7 but knowing ,goddes vengeance to be poured furth vpon the father by the away taking of his sonnes1 they had no further respect to his stocke1 but elected suche one man or other1 as they iudged most apt for that honor and authoritie4 ,of whiche premisses1 ,i conclude 7as before7 that to promote a woman heade ouer men1 is repugnant to nature1 and a thinge moste contrarious to that ordre1 whiche ,god hath approued in that common welth1 whiche he did institute and rule by his worde4 ,but nowe to the last point1 to wit1 that the empire of a woman is a thing repugnant to iustice1 and the destruction of euerie common welth1 where it is receiued4 ,in probation whereof1 because the mater is more then euident1 ,i will vse fewe wordes4 ,first1 ,i say1 if iustice be a constant and perpetuall will to geue to euerie person1 their own right 7as the moste learned in all ages haue defined it to be7 then to geue1 or to will to geue to any person1 that whiche is not their right1 must repugne to iustice4 ,but to reigne aboue man1 can neuer be the right to woman#ih3 because it is a thinge denied vnto her by ,god1 as is before declared4 ,therfore to promote her to that estat or dignitie1 can be no thing els but repugnancie to iustice4 ,if ,i shulde speake no more1 this were sufficient4 ,for except that ether they can improue the definition of iustice1 or els that they can intreate ,god to reuoke and call backe his sentence pronounced against woman1 they shalbe compelled to admit my conclusion4 ,if any finde faute with iustice1 as it is defined1 he may well accuse others1 but me he shall not hurt4 ,for ,i haue the shield1 the weapon1 and the warrant of him1 who assuredlie will defend this quarel1 and he commandeth me to crie3 #if3 ,,note4 ,the gentil no lesse bounde to the lawe moral then the ,jewe4 #ig3 ,,note4 #ih3 ,the first argument that the authoritie of women repungeth to iustice4 ,what soeuer repugneth to the will of god expressed in his most sacred worde1 repugneth to iustice#ii3 but that women haue authoritie ouer men repugneth to the will of ,god expressed in his worde3 and therfore mine author commandeth me to conclude without feare1 that all suche authoritie repugneth to iustice4 ,the first parte of the argument ,i trust dare nether ,iewe nor gentile denie3 for it is a principle not onelie vniuersallie confessed1 but also so depelie printed in the hart of man1 be his nature neuer so corrupted1 that whether he will or no1 he is compelled at one time or other1 to acknowledge and confesse#ajj1 that justice is violated1 when thinges are done against the will of ,god1 expressed by his worde4 ,and to this confession are no lesse the reprobate coacted and constrained1 then be the chosen children of god1 albeit to a diuers end4 ,the elect with displeasure of their facte1 confesse their offense1 hauing accesse to grace and mercie1 as did ,adam1 ,dauid1 ,peter1 and all other penitent offenders4 ,but the reprobat#aja1 not withstanding they are compelled to acknowledge the will of ,god to be iust the which they haue offended1 yet are they neuer inwardlie displeased1 with their iniquitie1 but rage1 complain and storme against ,god1 whose vengeance they can not escape#ajb3 as did ,cain1 ,iudas1 ,herode1 ,iulian called apostata1 ,yea ,iesabel2 and ,athalia4 ,for ,cain no doubte was conuict in conscience1 that he had done against iustice in murthering of his brother4 ,iudas did openlie1 before the high priest confesse that he had sinned1 in betraying innocent blood4 ,herode being stricken by the angel1 did mocke those his flaterers1 saying vnto them3 beholde your ,god 7meaning of him selfe7 can not nowe preserue him self frome corruption and wormes4 ,iulianus was compelled in the end to crie1 ,o galilean 7so alwayes in contempt did he name our sauiour ,iesus ,christ7 thou hast nowe ouercomen4 ,and who doubteth but ,iesabel1 and ,athalia1 before their miserable end1 were conuicted in their cankered consciences1 to acknowledge that the murther1 which they had committed1 and the empire whiche the one had six yeares usurped1 were repugnant to iustice3 ,euen so shall they ,i doubt not1 whiche this daye do possesse and mainteine that monstriferous authoritie of women#ajc1 shortlie be compelled to acknowledge1 that their studies and deuises1 haue bene bent against ,god3 and that all such as women haue usurped1 repugneth to iustice1 because1 as ,i haue saide1 it repugneth to the will of ,god expressed in his sacred worde4 ,and if any man doubte herof1 let him marke wel the wordes of the apostle1 saying#ajd3 ,i permit not a woman to teache1 nether yet to vsurpe authoritie aboue man4 ,no man ,i trust will denie these wordes of the apostle1 to be the wil of ,god expressed in his worde3 and he saith openlie1 ,i permit not c4 ,which is asmuch as1 ,i will not1 that a woman haue authority1 charge or power ouer man1 for so much importeth the greke word ,greeek3 anthentnin in that place4 ,nowe let man and angell conspire against ,god1 let them pronounce their lawes1 and say1 we will suffre women to beare authoritie1 who then can depose them8 yet shall this one worde of the eternal ,god spoken by the mouth of a weake man1 thruste them euerie one in to hell4 ,iesabel may for a time slepe quietlie in the bed of her fornication and hoordome1 she may teache and deceiue for a season#aje3 but nether shall she preserue her selfe1 nether yet her adulterous children frome greate affliction1 and frome the sworde of ,goddes vengeance1 whiche shall shortlie apprehend suche workes of iniquitie4 ,the admonition ,i differe to the end4 #ii3 ,the second argument4 #ajj3 ,nature doth confesse that repugnancie to ,goddes will is iniustice4 #aja3 the reprobat confesse ,goddes will iust4 #ajb3 ,genes4 #d4 ,mat4 #bg4 #ajc3 womans authoritie bringeth forth monstres4 #ajd3 ,tim4 #b4 #aje3 ,apoca4 #b4 ,here might ,i bring in the oppression and iniustice1 which is committed against realmes and nations1 whiche some times liued free1 and now are broght in bondage of forein nations1 by the reason of this monstriferous authoritie and empire of women4 ,but that ,i delay till better oportunitie4 ,and now ,i think it expedient to answer such obiections1 as carnal and worldlie men1 yea men ignorant of ,god1 vse to make for maintenance of this tyrannic 7authoritie it is not worthie to be called7 and most vniuste empire of woman4 ,first they do obiect the examples of ,debora#ajf1 and of ,hulda the prophetesse1 of whom the one iudged ,israel1 and the other1 by all apparance1 did teache and exhorte4 #ajf3 ,iudic4#d ,parn4#c4 ,the defenses of the aduersaries ,secondarily they do obiect the lawe#ajg made by ,moses for the doughters of zalphead4 ,thirdlie the consent of the estates of such realmes as haue approued the empire and regiment of women4 ,and last the longcustome1 which hath receiued the regiment of women4 ,their valiant actes and prospesitie1 together with some papistical lawes1 which haue confirmed the same4 #ajg3 ,num4 #bg ,to the first1 ,i answer1 that particular examples do establishe no common lawe#ajh4 ,the causes were knowen to ,god alon1 why he toke the spirite of wisdome and force frome all men of those ages1 and did so mightely assist women against nature1 and against his ordinarie course3 that the one he made a deliuerer to his afflicted people ,israel3 and to the other he gaue not onlie perseuerance in the true religion1 when the moste parte of men had declined from the same1 but also to her he gaue the spirit of prophecie1 to assure king ,iosias of the thinges which were to come4 ,with these women1 ,i say1 did ,god worke potentlie1 and miraculouslie1 yea to them he gaue moste singular grace and priuiledge4 ,but who hath commanded1 that a publike1 yea a tyrannicall and moste wicked lawe be established vpon these examples8 ,the men that obiect the same1 are not altogether ignorant1 that examples haue no strength1 when the question is of lawe#aji4 ,as if ,i shuld aske1 what mariage is laufull8 and it shulde be answered that laufull it is to man1 not onelie to haue manie wiues at ones1 but also it is laufull to marie two sisters1 and to enioye them both liuing at ones1 because that ,dauid1 ,iacob1 and ,salomon1 seruantes of ,god did the same4 ,i trust that no man wold iustifie the vanitie of this reason4 ,or if the question were demanded1 if a ,christian1 with good conscience may defraude1 steale or deceiue3 and answer were made that so he might by the example of the ,israelites1 who at ,goddes commandement1 deceiued the ,egyptians1 and spoiled them of their garmentes1 golde and syluer4 ,i thinke likewise this reason shuld be mocked4 ,and what greater force1 ,i pray you1 hath the former argument8 ,debora did rule in ,israel1 and ,hulda spoke prophecie in ,iuda3 ,ergo it is laufull for women to reigne aboue realmes and nations1 or to teache in the presence of men#aaj4 ,the consequent is vain and of none effect4 ,for of examples1 as is before declared1 we may establishe no lawe1 but we are alwayes bounde to the lawe writen1 and to the commandement expressed in the same4 ,and the lawe writen and pronounced by ,god1 forbiddeth no lesse that any woman reigne ouer man1 then it forbiddeth man to take pluralitie of wiues1 to mary two sisters liuing at ons1 to steale1 to robbe1 to murther or to lie4 ,if any of these hath bene transgressed1 and yet ,god hath not imputed the same3 it maketh not the like fact or dede lawfull vnto vs4 ,for ,god being free1 may for suche causes as be approued by his inscrutable wisdome1 dispense with the rigor of his lawe1 and may vse his creatures at his pleasure4 ,but the same power is not permitted to man1 whom he hath made subiect to his lawe1 and not to the examples of fathers4 ,and this ,i thinke sufficient to the reasonable and moderate spirites4 ,but to represse the raging of womans madnes1 ,i will descend somwhat deeper in to the mater1 and not feare to affirme3 that as we find a contrarie spirit in all these moste wicked women1 that this day be exalted in to this tyrannouse authoritie1 to the spirite that was in those godly matrons3 so ,i feare not1 ,i say1 to affirme1 that their condition is vnlike1 and that their end shalbe diuers4 ,in those matrones we finde that the spirit of mercie1 truthe1 iustice and of humilitie did reigne#aaa4 ,vnder them we finde that ,god did shewe mercie to his people1 deliuering them frome the tyrannie of strangiers1 and from the venom of idolatrie by the handes and counsel of those women3 but in these of our ages1 we finde crueltie1 falshed1 pride1 couetousnes1 deceit1 and oppression4 ,in them we also finde the spirit of ,iesabel1 and ,athalia1 vnder them we finde the simple people oppressed1 the true religion extinguished1 and the blood of ,christes membres most cruellie shed4 ,and finallie by their practises and deceit1 we finde auncient realmes and nations geuen and betrayed in to the handes of strangiers1 the titles and liberties of them taken frome the iuste possessors4 ,which one thinge is an euident testimonie1 howe vnlike our mischeuous ,maryes be vnto ,debora1 vnder whome were strangiers chased owt of ,israel1 ,god so raising her vp to be a mother and deliuerer to his oppressed people4 ,but 7alas7 he hath raised vp these ,iesabelles to be the vttermoste of his plagues#aab1 the whiche mans vnthankfulnes hath long deserued4 ,but his secret and most iust iudgement1 shal nether excuse them1 neither their mainteiners1 because their counsels be diuers4 ,but to prosecute my purpose1 let such as list to defend these monstres in their tyrannie1 prbue first1 that their souereine maistresses be like to ,debora in godlines and pitie3 and secondarilie1 that the same successe doth folowe their tyrannie1 which did folowe the extraorelinarie regiment of that godlie matrone4 ,which things althogh they were able to do#aac 7as they neuer shalbe1 let them blowe til they brust7 yet shall her example profet them nothing at all4 ,for they are neuer able to proue that ether ,debora1 or any other godlie woman#aad 7hauing the commendation of the holie ghoste within the scriptures7 hath vsurped authoritie aboue any realme or nation1 by reason of their birth and blood4 ,nether yet did they claime it by right or inheritance3 but ,god by his singular priuiledge1 fauor1 and grace1 exempted ,debora from the common malediction geuen to women in that behalf3 and against nature he made her prudent in counsel1 strong in courage1 happie in regiment1 and a blessed mother and deliuerer to his people4 ,the whiche he did partlie to aduance and notifie the power of his maiestie as well to his ennemies1 as to his owne people#aae3 in that that he declared himself able to geue saluation and deliuerance1 by meanes of the moste weake vesselles3 and partlie he did it to confound and ashameall man of that age1 because they had for the moste part declined frome his true obedience4 ,and therfore was the spirit of courage1 regiment1 and boldnes taken from them for a time to their confusion and further humiliation4 ,but what maketh this for ,mary and her matche ,phillippe8 ,one thing ,i wold aske of suche as depend vpon the example of ,debora1 whether she was widowe or wife1 when she iudged ,israel1 and when that ,god gaue that notable victorie to his people vnder her8 ,if they answer she was widowe1 ,i wold lay against them the testimonie of the holie ghost1 witnessinge that she was wife to ,lapidoth#aaf4 ,and if they will shift1 and alledge1 that so she might be called1 notwithstanding that her husband was dead1 ,i vrge them further1 that they are not able to1 proue it to be any common phrase and maner of speache in the scriptures1 that a woman shall be called the wife of a dead man1 except that there be some note added1 wherbie it may be knowen that her husband is departed1 as is witnessed of ,anna#aag4 ,but in this place of the iudges1 there is no note added1 that her husband shuld be dead1 but rather the expressed contrarie#aah4 ,for the text saith3 ,in that time a woman named ,debora a prophetesse1 wife to ,lapidoth iudged ,israel1 ,the holie ghost plainlie speaketh1 that what time she iudged ,israel1 she was wife to ,lapidoth4 ,if she was wife1 and if she ruled all alone in ,israel#aai1 then ,i aske why did she not preferre her husband to that honor to be capitain1 and to be leader to the host of the ,lord4 ,if any thinke that it was her husbande1 the text proueth the contrarie4 ,for it affirmeth that ,barak1 of the tribe of ,nephtalie was apointed to that office4 ,if ,barak had bene her husband3 to what purpose shuld the holie ghost so diligentlie haue noted the tribe1 and an other name then was before expressed8 ,yea to what purpose shuld it be noted1 that she send and called him8 whereof ,i doubt not1 but that euerie reasonable man doth consider that this ,barak was not her husband1 and therof likwise it is euident1 that her iudgement or gouernement in ,israel was no such vsurped power1 as our quenes vniustlie possesse this day1 but that it was the spirit of prophecie1 which rested vpon her1 what time the multitude of the people wroght wickedlie in the eyes of the ,lord3 by the whiche spirit1 she did rebuke the idolatrie and iniquitie of the people1 exhort them to repentance1 and in the end1 did bring them this comfort1 that ,god shuld deliuer them from the bondage and thraldom of their ennemies4 ,and this she might do#abj1 not withstanding that an other did occupie the place of the supreme magistral1 7if any was in those dayes in ,israel7 for1 so ,i finde did ,hulda the wife of ,sallum in the dayes of ,iosias king of ,iuda#aba speake prophecie and comfort the king3 and yet he resigned to her nether the sceptre2 nor the sword4 ,that this our interpretacion1 how that ,debora did iudge in ,israel is the true meaning of the holie ghost1 the pondering and weying of the historic shall manifestlie proue4 ,when she sendeth for ,barak1 ,i pray you1 in whose name geueth she him his charge8#abb ,doth she speake to him as kinges and princes vse to speake to their subiectes in suche cases8 ,no1 but she speaketh1 as she that had a speciall reuelation frome ,god1 whiche nether was knovren to ,barak nor to the people1 saying3 hath not the ,lord ,god of ,israel commanded the8 ,this is her preface1 by the whiche she wold stirre vp the dull senses of ,barak1 and of the people1 willing to persuade vnto them1 that the time was comen1 when ,god wold shewe him selfe their protector and deliuerer1 in which preface she vsurpeth to her selfe1 nether power nor authoritie4 ,for she saith not1 ,i being thy princes1 thy maistresse1 thy souereine ladie and quene1 commatide the vpon thine allegeance1 and vnder pain of treason to go1 and gather an armie4 ,no1 she spoileth her self of all power to commande1 attributing that authoritie to ,god1 of whom she had her reuelation and certitude to apoint ,barak capitain1 which after appeareth more plainlie4 ,for when she had declared to him the hole counsel of ,god1 apointing vnto him aswell the nombre of his souldiors1 as the tribes1 owt of which they shuld be gathered3 and when she had apointed the place of the batel1 7whiche she coulde not haue done1 but by especiall reuelation of ,god7 and had assured him of victorie in the name of ,god1 and yet that he fainted and openlie refused1 to entre in to that iourney except that the prophetesse wold accompanie him1 she did vse against him no external power1 she did not threaten him with rebellion and death1 but for assurance of his faint hart and weake conscience1 being content to go with him1 she pronounceth1 that the glorie shulde not be his in that iourney1 but that the ,lord shuld sell ,sisera in to the hand of a woman4 ,such as haue more pleasure in light then in darknes1 may clearlie perceiue1 that ,debora did vsurpe no such power nor authoritie1 as our quenes do this day claime4 ,but that she was indued with the spirit of wisdome1 of knowledge1 and of the true feare of ,god3 and by the same she iudged the factes of the rest of the people4 ,she rebuked their defection and idolatry1 yea and also did redresse to her power1 the iniuries1 that were done by man to man4 ,but all this1 ,i say1 she did by the spirituall sworde1 that is1 by the worde of ,god1 and not by any temporall regiment or authoritie1 whiche she did vsurpe ouer ,israel4 ,in which1 ,i suppose1 at that time there1 was no laufull magistrate1 by the reason of their greate affliction4 ,for so witnesseth the historic1 saying3 ,and ,ehud being dead1 the ,lorde sold ,israel in to the hand of ,iabin king of ,canaan4 ,and he by ,sisera his capitain afflicted ,israel greatlie the space of twentie yeares4 ,and ,debora her self1 in her song of thankes geuing1 confesseth that before she did arise mother in ,israel1 and in the dayes of ,iael1 there was nothing but confusion and trouble4 ,if any sticke to the terme1 alledging that the holie ghost saith1 that she iudged ,israel#abc3 let them vnderstand1 that nether doth the ,ebrue word1 nether yet the ,latin1 alwayes signifie ciuile iudgement1 or the execution of the temporall sword1 but most commonlie is taken in the sense1 which we haue before expressed4 ,for of ,christ it is said3 he shal iudge many nations4 ,and that he shall pronounce iudgement to the gentiles4#abd ,and yet it is euident1 that he was no minister of the temporal sword4 ,god commandeth ,ierusalem and ,iuda to iudge betwixt him and his vineyarde1 and yet he apointed not them all to be ciuil magistrates4 ,to ,ezechiel it is said#abe3 shalt thou not iudge them sonne of man8 and after3 thou sonne of man1 shalt thou not iudge8 shalt thou not iudge1 ,i say1 the citie of blood8 and also3 behold1 ,i shall iudge betwixt beast and beast4 ,and such places in great nombre1 are to be founde thrughout the hole scriptures1 and yet ,i trust1 no man wilbe so foolish1 as to thinke that any of the ,prophetes were apointed by ,god to be politike iudges1 or to punishe the sinnes of man1 by corporal punishment4 ,no the maner of their iudgement is expressed in these wordes#abf3 ,declare to them all their abominations1 and thou shalt say to them3 ,thus saith the ,lorde ,god3 a citie shedding blood in the middest of her1 that her time may approche and which hath made idoles against her selfe1 that she might be polluted4 ,thou hast transgressed in the blood which thou hast shed1 and thou are polluted in the idoles1 which thou hast made4 ,thus1 ,i say1 do the prophetes of ,god iudge1 pronouncing the sentence of ,god against malefactors4 ,and so ,i doubt not but ,debora iudged1 what time ,israel had declined from ,god3 rebuking their defection1 and exhorting them to repentance1 without vsurpation of any ciuill authoritie4 ,and if the people gaue vnto her for a time any reuerence or honour1 as her godlines and happie counsel did well deserue1 yet was it no such empire1 as our monstres claime#abg4 ,for which of her sonnes or nerest kinsmen left she ruler and iudge in ,israel after her4 ,the holie ghost expresseth no such thing4 ,wherof it is euident1 that by her example ,god offreth no occasion to establish any regiment of women aboue men1 realmes1 and nations4 #ajh3 ,answer to the first obiection4 #aji3 ,examples against lawe haue no strength when the question is of lawe4 #aaj3 ,,note4 #aaa3 ,antithesis betwixt the former matrones1 and our ,iesabelles4 #aab3 ,,note4 #aac3 ,,note4 #aad3 ,no godlie woman did euer claime authoritie ouer man by reason of her birth and blood4 #aae3 ,why ,god sometimes worketh by extraordinarie meanes4 #aaf3 ,iudic4 #d4 #aag3 ,luc4 #b #aah3 ,iudic4 #d #aai3 ,,note4 #abj3 ,,note4 #aba3 #b4 ,reg4 #bb4 #abb3 ,debora commanded not as princes vse to commande4 #abc3 ,to iudge is not alway understand of the ciuil regiment4 #abd3 ,isaie #b4 ,isaie #db4 ,mich4 #d4 ,isaie4 #e4 #abe3 ,ezech4 #bj4 ,ezech4 #bb4 ,ezech4 #cd #abf3 ,ezech4 #bc #abg3 ,,note4 ,but now to the second obiection#abh4 ,in whiche women require 7as to them appeareth7 nothing but equitie and iustice4 ,whilest they and their patrones for them1 require dominion and empire aboue men4 ,for this is their question3 ,is it not lauful1 that women haue their right and inheritance1 like as the doughters of ,zalphead were commanded by the mouth of ,moses to haue their portion of grounde in their tribe8 #abh3 ,an answer to the second obiection4 ,i answer1 it is not onlie laufull that women possesse their inheritance1 but ,i affirme also that iustice and equitie require1 that so they do4 ,but therwith ,i adde that whiche gladlie they list not vnderstand#abi3 that to beare rule or authoritie ouer man1 can neuer be right nor inheritance to woman4 ,for that can neuer be iust inheritance to any person1 whiche ,god by his word hath plainlie denied vnto them3 but to all women hath ,god denied authoritie aboue man1 as moste manifestlie is before declared3 ,therfore to her it can neuer be inheritance4 ,and thus must the aduocates of our ladies prouide some better example and strongar argument4 ,for the lawe made in fauor of the doughters of ,zalphead1 will serue them nothing4 ,and assuredlie greate wonder it is1 that in so greate light of ,goddes truthe1 men list to grope and wander in darknes4 ,for let them speak of conscience#acj3 if the petition of any of these fore named women was to reigne ouer any one tribe1 yea or yet ouer any one man within ,israel4 ,plain it is1 they did not1 but onelie required1 that they might haue a portion of ground amonge the men of their tribe1 lest1 that the name of their father shuld be abolished4 ,and this was graunted vnto them without respect had to any ciuil regiment4 ,and what maketh this1 ,i pray you1 for the establishing of this monstruous empire of women8 ,the question is not3 if women may not succede to possession1 substance patrimonie or inheritance1 such as fathers may leaue to their children1 for that ,i willinglie grant#aca3 ,but the question is3 if women may succede to their fathers in offices1 and chieflie to that office1 the executor wherof doth occupie the place and throne of ,god4 ,and that ,i absolutelie denie3 and feare not to say1 that to place a woman in authoritie aboue a realme1 is to pollute and prophane the royall seate1 the throne of iustice1 which oght to be the throne of ,god3 and that to mainteine them in the same1 is nothing els1 but continuallie to rebell against ,god4 ,one thing there is yet to be noted and obserued in the lawe#acb made concerning the inheritance of the doughters of ,zalphead1 to wit1 that it was forbidden vnto them to marie without their owne tribe1 lest that such portion as fell to their lotte1 shuld be transferred frome one tribe to an other1 and so shuld the tribe of ,manasses be defrauded and spoiled of their iust inheritance by their occasion4 ,for auoiding of which it was commanded by ,moses1 that they should marie in the familie or housholde of the tribe and kindred of their father4 ,wonder it is that the aduocates and patrones of the right of our ladies did not consider and ponder this lawe#acc before that they counseled the blinde princes and vnworthie nobles of their countries1 to betray the liberties therof in to the handes of strangiers4 ,england for satisfying of the inordinat appetites of that cruell monstre ,marie 7vnworthie by reason of her bloodie tyrannie1 of the name of a woman7 betrayed 7alas7 to the proude spaniarde3 and ,scotlande by the rashe madnes of foolish gouerners1 and by the practises of a craftie dame resigned likewise1 vnder title of mariage in to the power of ,france4 ,doth such translation of realmes and nations please the iustice of ,god1 or is the possession by such means obteined1 lauful in his sight8 ,assured ,i am that it is not#acd4 ,no other wise1 ,i say1 then is that possession1 wherunto theues1 murtherers1 tyrannes and oppressors do attein by theft1 murther1 tyrannie1 violence1 deceit1 and oppression1 whiche ,god of his secrete 7but yet most iust7 iudgement doth often permit for punishment1 as wel of the sufferers1 as of the violent oppressors1 but doth neuer approue the same as laufull and godlie4 ,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 doughter1 not withstanding#ace that they were all one people1 all spake one tonge1 all were descended of one father1 and all did professe one ,god1 and one religion3 ,if yet1 ,i say1 ,god wold not suffer that the commoditie and vsuall frute1 which might be gathered of the portion of grounde limited and assigned to one tribe shulde passe to an other3 ,will he suffer that the liberties1 lawes1 commodities and frutes of hole realmes and nations1 be geuen in to the power and distribution of others1 by the reason of mariage1 and in the powers of suche1 as besides1 that they be of a strange tonge1 of strange maners and lawes1 they are also ignorant of ,god1 ennemies to his truth1 deniers of ,christ ,iesus1 persecutors of his true membres1 and haters of all vertue8 ,as the odious nation of spaniardes doth manifestlie declare3 who for very despit1 which they do beare against ,christe ,iesus1 whome their forefathers did crucifie 7for ,iewes they are#acf1 as histories do witnesse1 and they them selues confesse7 do this day make plaine warre against all true professors of his holie gospell4 ,and howe blindlie and outragiouslie the frenche king1 and his pestilent prelates do1 fight against the veritie of ,god1 the flaming fiers1 which lick vp the innocent blood of ,christes membres1 do witnesse1 and by his cruel edictes is notified and proclaimed#acg4 ,and yet to these two cruell tyrannes 7to ,france1 and ,spain ,i meane7 is the right and possession of ,england and ,scotland apointed4 ,but iust or laufull shall that possession neuer be1 till ,god do chaunge the statute of his former lawe3 whiche he will not do for the pleasure of man4 ,for he hath not created the earth to satisfie the ambition of two or three tyrannes1 but for the vniuersall seed of ,adam#ach3 and hath apointed and defined the boundes of their habitation to diuerse nations1 assigning diuers countries as he him selfe confesseth1 speaking to ,israel in these wordes#aci3 ,you shal passe by the boundes and limiter1 of your bretheren the sonnes of ,esau1 who dwell in mount ,seir4 ,they shall feare you4 ,but take diligent hede1 that ye shewe not your selues cruell against them4 ,for ,i will geue you no part of their land4 ,no not the bredth of a foote4 ,for mount ,seir ,i haue geuen to ,esau to be possessed4 ,and the same he doth witnesse of the sonnes of ,lot#adj1 to whom he had geuen ,arre to be possessed4 ,and ,moses plainlie affirmeth1 that when the almightie did distribute1 and diuide possessions to the gentiles1 and when he did disperse1 and scatter the sonnes of men1 that then he did apoint the limites and boundes of peoples1 for the nomber of the sonnes of ,israel4 ,wherof it is plain#ada1 that ,god hath not exposed the earth in pray to tyrannes1 making all thing laufull1 which by violence and murther they may possesse1 but that he hath apointed to euery seuerall nation1 a seuerall possession1 willing them to stand content 7as nature did teache an ethnik#adb to affirme7 with that portion1 which by lotte and iust meanes they had mioyed4 ,for what causes ,god permitteth this his distribution to be troubled1 and the realmes of auncient nations to be possessed of strangiers1 ,i delay at this time to intreate4 ,onlie this ,i haue recited to geue the worlde to vnderstand1 that the reigne1 empire1 and authoritie of women#adc1 hath no grounde within ,goddes scriptures4 ,yea that realmes or prouinces possessed by their mariage1 is nothinge but vniust conquest4 ,for so litle doth the lawe made for the doughters of ,zalphead helpe the cause of your quenes1 that vtterlie it fighteth against them1 both damning their authoritie and fact4 ,but now to the thirde objection4 #abi3 what woman wold not gladly heare4 #acj3 the daughters of ,zalphead desired to reigne ouer no man in ,israel4 #aca3 women may succede to inheritance but not to office4 #acb3 ,num4 #cf #acc3 ,our patrones for women do not marke this caution4 #acd3 ,realmes gotten by practises are no iuste posession4 #ace3 ,,note4 #acf3 ,the spaniardes are ,iewes and they bragge that ,marie of ,england is the roote of ,iesse4 #acg3 ,note the law which he hath proclaimed in ,france against such as he termeth ,lutherians4 #ach3 ,act4 #ag4 #aci3 ,deuter4 #b4 #adj3 ,deut4#cb4 #ada3 ,,note4 #adb3 ,cicero offic4 lib4 ,i4 #adc3 ,realmes gotten by mariage1 is uniust conquest4 ,the consent1 say they1 of realmes and lawes pronounced and admitted in this behalfe1 long consuetude and custorne1 together with felicitie of some women in their empires haue established their authoritie#add4 ,to whome1 ,i answer1 that nether may the tyrannie of princes1 nether the foolishnes of people1 nether wicked lawes made against ,god1 nether yet the felicitie that in this earthe may herof insue1 make that thing laufull1 whiche he by his word hath manifestlie condemned4 ,for if the approbation of princes and people1 lawes made by men1 or the consent of realmes1 may establishe any thing against ,god and his word1 then shuld idolatrie be preferred to the true religion4 ,for mo realmes and nations1 mo lawes and decrees published by ,emperours with common consent of their counsels1 haue established the one1 then haue approued the other4 ,and yet ,i thinke that no man of sounde iudgement1 will therfore iustifie and defend idolatrie4 ,no more oght any man to mainteine this odious empire of women1 althogh that it were approued of all men by their lawes4 ,for the same ,god that in plain wordes forbiddeth idolatrie1 doth also forbidde the authoritie of women ouer man4 ,as the wordes of saint ,paule before rehearsed do plainly teach vs4 ,and therfore whether women be deposed from that vniust authoritie#ade 7haue they neuer vsurped it so long7 or if all such honor be denied vnto them1 ,i feare not to affirme that they are nether defrauded of right1 nor inheritance4 ,for to women can that honor neuer be due nor laufull 7muche lesse inheritance7 whiche ,god hath so manifestlie denied vnto them4 #add3 ,answer to the third obiection4 #ade3 women may and oght to be deposed from authoritie4 ,i am not ignorant that the subtill wittes of carnall men 7which can neuer be broght vnder obedience of ,goddes simple preceptes to maintein this monstruous empire7 haue yet two vaine shiftes#adf4 ,first they alledge1 that albeit women may not absolutelie reigne by themselues1 because they may nether sit in iudgement1 nether pronounce sentence1 nether execute any publike office3 yet may they do all such thinges by their lieutenantes1 deputies and iudges substitute4 ,secondarilie1 say they1 a woman borne to rule ouer anyrealme1 may chose her a husband1 and to him she may transfer and geue her authoritie and right4 ,to both ,i answer in fewe wordes4 ,first that frome a corrupt and venomed fountein can spring no holsome water3 ,secondarilie that no person hath power to geue the thing1 which doth not iustlie appertein to them selues#adg3 ,but the authoritie of a woman is a corrupted fountein1 and therfore from her can neuer spring any lauful officer4 ,she is not borne to rule ouer men3 and therfore she can apointe none by her gift1 nor by her power 7which she hathn ot7 to the place of a laufull magistrat4 ,and therfore who soeuer receiueth of a woman#adh1 office or authoritie1 are adulterous and bastard officers before ,god4 ,this may appeare straunge at the first affirmation1 but if we will be as indifferent and equall in the cause of ,god1 as that we can be in the cause of man1 the reason shall sodeinlie appeare4 ,the case suposed1 that a tyranne by conspiracie vsurped the royall seat and dignitie of a king1 and in the same did so established him selfe1 that he apointed officers1 and did what him list for a time1 and in this meane time1 the natiue king made streit inhibition to all his subiectes1 that none shuld adhere to this traitor1 nether yet receiue any dignitie of him1 yet neuer the lesse they wold honor the same traitor as king1 and becomme his officers in all affaires of the realme4 ,if after1 the natiue prince did recouer his iust honor and possession1 shuld he repute or esteme any man of the traitors apointement for a laufull magistrate8 or for his frende and true subiect8 or shuld he not rather with one sentence condemne the head with the membres8 ,and if so he shuld do1 who were able to accuse him of rigor8 much lesse to condemne his sentence of iniustice4 ,and dare we denie the same power to ,god in the like case8 ,for that woman reigneth aboue man1 she hath obteined it by treason and conspiracie committed against ,god4 ,howe can it be then1 that she being criminall and giltie of treason against ,god committed1 can apointe any officer pleasing in his sight8 ,it is a thing impossible#adi4 ,wherefore let men that receiue of women authoritie1 honor or office1 be most assuredly persuaded1 that in so mainteining that vsurped power1 they declare them selues ennemies to ,god4 ,if any thinke1 that because the realme and estates therof1 haue geuen their consentes to a woman1 and haue established her1 and her authoritie3 that therfore it is laufull and acceptable before ,god3 let the same men remembre what ,i haue said before1 to wit1 that ,god can not approue the doing nor consent of any multitude1 concluding any thing against his worde and ordinance1 and therfore they must haue a more assured defense against the wrath of ,god1 then the approbation and consent of a blinded multitude1 or elles they shall not be able to stand in the presence of the consuming fier3 that is1 they must acknowledge that the regiment of a woman is a thing most odious in the presence of ,god4 ,they must refuse to be her officers#aej1 because she is a traitoresse and rebell against ,god4 ,and finallie they must studie to represse her inordinate pride and tyrannie to the vttermost of their power4 ,the same is the dutie of the nobilitie and estates1 by whose blindnes a woman is promoted4 ,first in so farre1 as they haue moste haynouslie offended against ,god1 placing in authoritie suche as ,god by his worde hath remoued frome the same1 vnfeinedly they oght to call for mercie1 and being admonished of their error and damnable fact1 in signe and token of true repentance1 with common consent they oght to retreate that1 which vnaduisedlie and by ignorance they haue pronounced1 and oght without further delay to remoue from authority all such persones1 as by vsurpation1 violence1 or tyrannie1 do possesse the same4 ,for so did ,israel and ,iuda after they had reuolted from ,dauid1 and ,iuda alone in the dayes of ,athalia#aea4 ,for after that she by murthering her sonnes children1 had obteined the empire ouer the land1 and had most vnhappelie reigned in ,iuda six years1 ,ichoiada the high priest called together the capitaines and chief rulers of the people#aeb1 and shewing to them the kinges sonne ,ioash1 did binde them by an othe to depose that wicked woman1 and to promote the king to his royall seat1 which they faithfullie did1 killinge at his commandement not onlie that cruell and mischeuous woman1 but also the people did destroie the temple of ,baal1 break his altars and images1 and kill ,mathan ,baales high priest before his altars4 ,the same is the dutie aswell of the estates1 as of the people that hath bene blinded4 ,first they oght to remoue frome honor and authoritie1 that monstre in nature4 7so call ,i a woman cled in the habit of man1 yea a woman against nature reigning aboue man74 ,secondarilie if any presume to defende that impietie1 they oght not to feare1 first to pronounce1 and then after to execute against them the sentence of deathe4 ,if any man be affraid to violat the oth of obedience1 which they haue made to suche monstres1 let them be most assuredly persuaded1 that as the beginning of their othes1 preceding from ignorance was sinne1 so is the obstinate purpose to kepe the same1 nothinge but plaine rebellion against ,god4 ,but of this mater in the second blast1 ,god willing1 we shall speake more at large4 #adf3 the fourth obiection4 #adg3 women can make no laufull officer4 #adh3 ,let ,england and ,scotland take hede4 #adi3 woman in authoritie is rebel against ,god4 #aej3 what the nobilite ough to do in this behalf4 #aea3 #b ,reg4 ,,ii4 #aeb3 ,marke this fact1 for it agreeth with ,goddes lawe pronounced4 ,and nowe to put an end to the first blast1 seing that by the ordre of nature1 by the malediction and curse pronounced against woman1 by the mouth of ,s4 ,paule the intrepreter of ,goddes sentence1 by the example of that common welth1 in whiche ,god by his word planted ordre and policie1 and finallie by the iudgement of the most godlie writers1 ,god hath deiected woman frome rule1 dominion1 empire1 and authoritie aboue man4 ,moreouer1 seing that nether the example of ,debora1 nether the lawe made for the doughters of ,zalphead1 nether yet the foolishe consent of an ignorant multitude1 be able to iustifie that whiche ,god so plainlie hath condemned3 let all men take hede what quarell and cause frome hence furthe they do defend#aec4 ,if ,god raise vp any noble harte to vendicat the libertie of his countrie1 and to suppresse the monstruous empire of women1 let all suche as shal presume to defend them in the same1 moste certeinlie knowe1 that in so doing1 they lift their hand against ,god1 and that one day they shall finde his power to fight against their foolishnes4 ,let not the faithfull1 godlie1 and valiant hartes of ,christes souldiers be vtterlie discouraged1 nether yet let the tyrannes reioise1 albeit for a time they triumphe against such asstudie to represse their tyrannie1 and to remoue them from vniust authoritie4 ,for the causes alone1 why he suffereth the souldiers to fail in batel1 whome neuerthelesse he commandeth to fight as somtimes did ,israel fighting against ,beniamin4 ,the cause of the ,israelites was most iust3 for it was to punishe that horrible abomination of those sonnes of ,belial#aed1 abusing the leuites wife1 whome the ,beniamites did defend4 ,and they had ,goddes precept to assure them of well doing4 ,for he did not onelie commande them to fight1 but also apointed ,iuda to be their leader and capitain1 and yet fell they twise in plain batel against those most wicked adulterers4 #aec3 ,an admonition4 #aed3 ,iudic4 #bj4 ,the secret cause of this1 ,i say1 is knowen to ,god alone4 ,rut by his euident scriptures we may assuredly gather#aee1 that by such means doth his wisdome somtimes1 beat downe the pride of the flesh 7for the ,israelites at the firste trusted in their multitude1 power and strength7 and somtimes by such ouerthrowes1 he will punish the offenses of his owne children1 and bring them1 to the vnfeined knowledge of the same1 before he will geue them victorie against the manifest contemners1 whom he hath apointed neuerthelesse to vttermost perdition3 as the end of that batel did witnesse4 ,for althogh with greate murther the children of ,israel did twise fall before the ,beniamites1 yet after they had wept before the ,lorde1 after they had fasted and made sacrifice in signe of their vnfeined repentance1 they so preuailed against that proude tribe of ,beniamin#aef1 that after #be thousande strong men of warre were killed in batel1 they destroyed man1 woman1 childe and beaste1 as well in the fieldes1 as in the cities1 whiche all were burned with fier1 so that onelie of that hole tribe remained six hundredth men1 who fled to the wildernes1 where they remained foure monethes1 and so were saued4 ,the same ,god1 who did execute this greuous punishment1 euen by the handes of those#aeg1 whom he suffred twise to be ouercomen in batel1 doth this day retein his power and justice4 ,cursed ,iesabel of ,england1 with the pestilent and detestable generation of papistes1 make no litle bragge and boast1 that they haue triumphed not only against ,wyet1 but also against all such as haue entreprised any thing against them or their procedinges4 ,but let her and them consider1 that yet they haue not preuailed against god1 his throne is more high1 then that the length of their hornes be able to reache4 ,and let them further consider1 that in the beginning of their bloodie reigne1 the haruest of their iniquitie was not comen to full maturitie and ripenes4 ,no1 it was so grene1 so secret ,i meane1 so couered1 and so hid with hypocrisie1 that some men 7euen the seruantes of ,god7 thoght it not impossible1 but that wolues might be changed in to lambes1 and also that the vipere might remoue her natural venom4 ,but ,god1 who doth reuele in his time apointed the secretes of hartes1 and that will haue his iudgementes iustified euen by the verie wicked1 hath now geuen open testimonie of her and their beastlie crueltie4 ,for man and woman1 learned and vnlearned1 nobles and men of baser sorte1 aged fathers and tendre damiselles1 and finailie the bones of the dead1 aswell women as men haue tasted of their tyrannie1 so that now not onlie the blood of father ,latimer1 of the milde man of ,god the bishop of ,cantorburie1 of learned and discrete ,ridley1 of innocent ladie ,iane dudley1 and many godly and worthie preachers1 that can not be forgotten1 such as fier hath consumed1 and the sworde of tyrannie moste vniustlie hath shed1 doth call for vengeance in the eares of the ,lord ,god of hostes3 but also the sobbes and teares of the poore oppressed1 the groninges of the angeles1 the watch men of the ,lord1 yea and euerie earthlie creature abused by their tyrannie do continuallie crie and call for the hastie execution of the same4 ,i feare not to say1 that the day of vengeance1 whiche shall apprehend that horrible monstre ,iesabal of ,england1 and suche as maintein her monstruous crueltie1 is alredie apointed in the counsel of the ,eternall2 and ,i verelie beleue that it is so nigh1 that she shall not reigne so long in tyrannie1 as hitherto she hath done1 when ,god shall declare him selfe to be her ennemie1 when he shall poure furth contempt vpon her1 according to her crueltie1 and shal kindle the hartes of such1 as somtimes did fauor her with deadly hatred against her1 that they may execute his iudgementes4 ,and therfore let such as assist her1 take hede what they do4 ,for assuredlie her empire and reigne is a wall without foundation#aeh3 ,i meane the same of the authoritie of all women4 ,it hath bene vnderpropped this blind time that is past1 with the foolishnes of people2 and with the wicked lawes of ignorant and tyrannous princes4 ,but the fier of ,goddes worde is alredie laide to those rotten proppes 7,i include the ,popes lawe with the rest7 and presentlie they burn1 albeit we espie not the flame3 when they are consumed1 7as shortlie they will be1 for stuble and drie timbre can not long indure the fier7 that rotten wall1 the vsurped and vniust empire of women1 shall fall by it self in despit of all man1 to the destruction of so manie1 as shall labor to vphold it4 ,and therfore let all man be aduertised1 for the trumpet hath ones blowen4 #aee3 ,why ,god permitteth somtimes his owne souldiers to fail in batel4 #aef3 ,iudic4 #bj #aeg3 ,,note4 #aeh3 ,the authoritie of all women1 is a wall without foundation4 ,praise ,god ye that feare him4 ,the following postscript occurs at p4 #gh of ,,john ,,knox',s ,appellation c41 which is dated 8,from ,geneua4 ,the #ad of ,iuly1 #aeeh40 ,,iohn ,,knoxe ,,to ,,the ,,reader4 ,because many are offended at the first blast of the trompett1 in whiche ,i affirme1 that to promote a woman to beare rule1 or empire aboue any realme1 nation or citie1 is repugnant to nature1 contumelie to ,god1 and a thing moste contrariouse to his reuealed and approued ordenance3 and because also1 that somme hath promised 7as ,i vnderstand7 a confutation of the same1 ,i haue delayed the second blast1 till such tyme as their reasons appere1 by the which ,i either may be reformed in opinion1 or els shall haue further occasion more simply and plainly to vtter my iudgement4 ,yet in the meane tyme for the discharge of my conscience2 and for auoyding suspition1 whiche might be ingendred by reason of my silence1 ,i could not cease to notifie these subsequent propositions1 which by ,gods grace ,i purpose to entreate in the second blast promised4 #a ,it is not birth onely nor propinquitie of blood1 that maketh a kinge lawfully to reign aboue a people professing ,christe ,iesus1 and his eternall veritie1 but in his election must the ordenance1 which ,god hath established1 in the election of inferiour iudges be obserued4 #b ,no manifest idolater nor notoriouse transgressor of gods holie preceptes ought to be promoted to any publike regiment1 honour or dignitie in any realme1 prouince or citie1 that hath subiected them self to ,christe lesus and to his blessed ,euangil4 #c ,neither can othe nor promesse bynd any such people to obey and maintein tyrantes against ,god and against his trueth knowen4 #d ,but if either rashely they haue promoted any manifest wicked personne1 or yet ignorantly haue chosen suche a one1 as after declareth him self vnworthie of regiment abouc the people of ,god 7and suche be all idolaters and cruel persecuters7 moste iustely may the same men depose and punishe him1 that vnaduysedly before they did nominate1 appoint and electe4 ,,matth4 ,,vi4 ,if the eye be single1 the whole body shalbe clere4 ,underlying these ,propositions is the great truth that the ,rulers exist for the people1 and not the people for the ,rulers4 ,,appendix4 ,,john ,,knox's apologetical ,defence of his ,first ,blast c4 to ,queen ,,elizabeth4 #ab ,,july #aeei4 ,,john ,,knox to ,sir ,,william ,,cecil4 ,the spreit of wisdom heall your hart to the glorie of ,god and to the comforte of his afflicted mind4 ,one cause 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 authoritie1 how far it is ,just1 and what may make it odious in goddis presence4 ,i hear there is a confutation sett furht in prent against the first blast4 ,god graunt that the writar haue no more sought the fauours of the world1 no less the glory of ,god and the stable commoditie of his country then did him who interprised in that blast to vtter his ,conscience4 ,when ,i shall haue tyme 7which now ,is ,dear and straitt vnto me7 to peruse that work ,i will communicate my ,judgement with you concernying the same4 ,the tyme ,is now sir that all that eyther thrust ,christ ,jesus to reing in this yle1 the liberties of the sam e to be keapt1 to the inhabitantes therof1 and theire hartis to be joyned together in love vnfeaned ought rather to study how the same may be brought to pass then vainly to trauall for the maintenance of that wharof allready we have seen the daunger1 and felt the smart4 ,state ,papers1 ,scotland1 ,vol4 ,art4 #eg4 in ,public ,record office1 ,london4 #bj ,,july #aeei4 ,,john ,,knox',s ,declaration to ,,queen ,,elizabeth4 ,to the verteuus and godlie ,,elizabeht by the grace of ,,god quen of ,england etc ,,john ,,knox desireht the perpetuall ,encrease of the ,holie ,spiritt4 etc4 ,as your graces displeasur against me most ,iniustlie conceaned1 hath been and is to my wretched hart a burthen grevous and almost intollerabill1 so is the testimonye of a clean conscience to me a stay and vphold that in desperation ,i sink not1 how vehement that ever the temptations appear1 for in ,g,o,d,dis presence my conscience beareht me reacord that maliciouslie nor of purpose ,i inoffended your grace1 nor your realme4 ,and therfor how so ever ,i be ludged by man1 ,i am assured to be absolued by him who onlie knoweht the secreatis of hartes4 ,i can not ,deny the ,writeing of a booke against the vsurped aucthoritie and ,iniust regiment of wemen1 neyther yet am ,i mynded to retract or to call any principall point or proposition of the same1 till treuth and veritie do farther appear1 but why that eyther your grace1 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 occasion4 ,for first my booke tuchheht not your graces person in especiall1 neyther yit is it preiudiciall till any libertie of the realme yf the tyme and my ,writing be indifferently considered4 ,how could ,i be enemy to your graces person8 for deliuerance quhairof ,i did more study1 and interprise farther1 than any of those that now accuse me4 ,and as concerning your regiment how could8 or can ,i envy that8 which most ,i haue thrusted and for the which 7as obliuion will suffer7 ,i render thankis vnfeanedlie unto ,,god that is1 that it hath pleased ,him of ,his eternall goodnes to exalt your head 7which tymes wes in ,daunger7 to the manifestation of his glorie and extirpation of ,idolatrie4 ,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 me4 ,to witt ,whither of the partijs ,do most hurt the libertie of ,england1 ,i that afferme that no woman may be exalted above any realme to make the libertie of the same thrall to a straunge1 proud1 and euell nation1 or thai that approve whatsoeuir pleaseth princes for the tyme4 ,yf ,i were were asweall disposed till accuse1 as som of them 7till thair owne schame7 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 grace1 and lauboure to make me odious in your eyes1 did in your aduersitie neyther shew thame selvis faithfull frendis to your grace1 neyther yit so loving and cairfull ouer thair native cuntry as now thai wold be esteamed4 ,but omitting the accusation of others for my owne purgation and for your graces satisfaction ,i say4 ,that nothyng in my booke conceaued ,is1 or can be preiudiciall to your graces iust regiment prouided that ye be not found vngrate unto ,,god4 ,vngrate ye shalbe proued in presence of ,his throne1 7howsoeuir that flatterairs ,iustifie your fact7 yf ye transfer the glory of that honour in which ye now stand to any other thing1 then to the dispensation of ,his mercy which onelye mackethe that lauthfull to your grace ,which nature and law ,denyeth to all woman4 ,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 men4 ,nay madam such vnfeaned confession of goddis benefittis receaued shalbe the establishment of the same not onelye to your self1 bot also to your sead and posteritie4 ,whane contrariwise a prowd conceat1 and eleuation of your self shalbe the occasion that your reing shalbe vnstabill1 trublesum and schort4 ,,god is witness that vnfeanedlie ,i both love and reverence your grace1 yea ,i pray that your reing may be long1 prosperous1 and quyet4 ,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 freind1 but a deceavabill trater4 ,and therfor of conscience ,i am compelled to say1 that neyther the consent of peopill1 the proces of tyme1 nor multitude of men1 can establish a law which ,,god shall approve1 but whatsoeuer ,he approveht 7by his eternall word7 that shalbe approued1 and whatsoeuer he dampneth shalbe condampneth1 though all men in earth wold hasard the iustification of the same4 ,and therfore madam the onlie way to retean and to keap those benefittes of ,,god haboundandlie powred now of laitt ,dayis vpon yow1 and vpon your realme is vnfeanedlie to rendir vnto ,,god1 to ,his mercy and vndeserued grace the wholl glory of this your exaltatioun1 forget your byrth and all tytill which thervpon doth hinge1 and considder deaplie how for feir of your lyfe ye did declyne from ,,god1 and bow till ,idolatrie4 ,lett it not appear a small offence in your eyis1 that ye haue declyned from ,,christ ,,iesus in the ,day of his battale1 neyther yit wold ,i that ye should esteam that mercy to be vulgar and commone which ye haue receaued4 ,to witt1 that ,,god hath covered your formar offence1 hath presented yow when ye were most unthankfull1 and in the end hath exalted and raised yow vp not onlie from the ,dust1 but also from the portes gates of death to reull above his people for the confort of his kirk4 ,it aperteaneth to yow thairfor to ground the iustice of your aucthoritie not vpon that law which from year to year ,doth change1 but vpon the eternall prouidence of ,hym who contrarfy to nature1 and without your deserving hath thus exalted your head4 ,yf thus in ,g,o,d,dis presence ye humill humble your self1 as in my hart ,i glorifie ,,god for that rest granted to ,his afflicted flock within ,england under yow a weak instrument1 so will ,i with toung and pen iustifie your aucthoritie and regiment as the ,,holie ,,ghost hath iustified the same ,in ,,debora1 that blessed mother in ,israeli1 but yf these premisses 7as ,,god forbid7 neglected1 ye shall begyn to brag of your birth1 and to build your aucthoritie vpon your owne law1 flatter yow who so list youre felicite shalbe schort4 ,interpret my rude wordis in the best part as written by him who is no ennemye to your grace4 ,by diuerse letters ,i haue required licence to vesitt your realme not to seik my self neyther yit my owen ease1 or commodite4 ,whiche yf ye now refuse and4 deny ,i must remit my 8 to ,,god1 adding this for conclusioun1 that commonlie it is sein that such as luf not the counsall of the faithfull 7appear it never so scharp7 are compelled to follow the ,deceat of flatteraris to thair owen perdition4 ,the mighty ,spreit of the ,lord ,,iesus move your hart to vnderstand what is said1 geve vnto yow the discretion of spirittes1 and so reull yow in all your actlonis and interprisis that in yow ,,god may be glorified1 ,his church edified1 and ye your self as a livelie member of the same may be an exempill and mirroure of vertew and of godlie ,lief till others4 ,so be it4 ,off ,edinburgh the #bj4 ,day of ,julij4 #aeei4 ,by your graces wholly to command in godlynes4 ,endorsed4 ,,john ,,knox4 ,to the ryght myghty ryght high and ryght excellent princesse ,,elzabeth quen of ,england1 etc4 ,be these ,deliuered ,state ,papers1 ,scotland1 ,vol4 #a ,art4 #fe4 #bj ,,march #aefa4 ,,thomas ,,randolph to ,sir ,,william ,,cecil4 ,from ,berwick on ,tweed4 ,master ,,knox in certayne articles geuen vnto my ,lord ,,james at this tyme hath mytigated some what the rigour of his booke1 referringe myche vnto ye tyme that the same was wrytten4 ,state ,papers1 ,scotland1 ,vol4 #f1 ,art4 #cg4 #e ,,aug4 #aefa4 ,,john ,,knox's second ,defence to ,queen ,,elizabeth4 ,grace from ,,god the ,father throught our ,lord ,,jesus with perpetuall ,encrease of his holie spiritt4 ,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 realmes1 ,and farther that she lauboureht to inflambe the hartes of princes against the writar4 ,and because that it may appear that your maiestie hath interest1 that she myndeht to trauall with your grace1 your graces counsell1 and learned men for ,judgement against such a common enemy to women and to thair regiment4 ,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 self4 ,but of one thing ,i think my self assured and therefor ,i ,dare not conceall it4 ,to witt that neyther ,doht our soueraine so greatlie fear her owen estate by reasson of that book1 neyther yet ,doth she so vnfeanedlie fauour the tranquilitie of your maiesties reing and realme that she woulde tack so great and earnest paines onles that her crafty counsall in so ,doing shot att a farther marck4 ,two yeres ago ,i wrote vnto your maiestie my full ,declaration tuoching that work1 experience since hath schawen that ,i am not ,desirous of ,innovations i4e4 in ,government1 so that ,,christ ,,jesus be not in his members openlie troden vnder the feitt of the vngodlie4 ,with furthie purgation ,i will not trouble your maiestie for the present4 ,besechinge the ,eternall so to assist your ,highnes in all affaires1 that in his sight you may be found acceptable1 your regiment profitable to your common wealht1 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 maiestie4 ,from ,edinburgh the #e of ,august #aefa ,your maiesties suruand to command in godlines ,endorsed ,,john ,,knox4 ,to the myghty and excellent princess ,,elizabeth the ,quenes maiestie of ,,england be these deliuered4 ,state ,papers1 ,scotland1 ,vol4 #f1 ,art #ee4 ,despite this triumphant appeal to his quiet citizenship under ,,mary ,,stuart1 the following description of her mother shows that the great ,scotchman never altered his private opinion on this subject4 ,the peace as said is contracted4 ,the ,queene ,dowager past by sea to ,fraunce with gallies that for that purpose were prepared and tooke with her diuerse of the nobilitie of ,scotland4 ,the ,earles ,,huntly1 ,,glencairne1 ,,mershell1 ,,cassilles4 ,the ,lordes ,,maxwell1 flying1 ,sir ,,george ,,dowglasse1 together with all the kings sonnes1 and diuerse ,barrones1 and gentlemen of ,ecclesiasticall estate3 the ,bishop of ,,galloway1 and manie others1 with promise that they should be rechlie rewarded for their good seruice4 ,what they receaued we can not tell1 but few were made rich at their returning4 ,the ,dowager had to practise somewhat with her brethren1 the ,duke of ,,gwyse and the ,cardinal of ,,lora,i,,ne4 ,the weight wherof the gouernour after felt3 for shortlie after his returning1 was the gouernour deposed of the gouernement 7,iustlie by ,,god1 but most iniustlie by man7 and she made regent1 in the yere of our ,lord #aeed4 ,and a crowne put vpon her head1 as seemelie a sight 7if men had eyes7 as to put a saddle vpon the back of an vnruly cow4 ,and so beganne she to practise1 practise vpon practise1 how ,fraunce might be aduanced1 hir friends made rich1 and she brought to immortall glorie4 ,for that was her common talke1 8,so that ,i may procure the wealth and honour of my friendes1 and a good fame vnto my selfe1 ,i regarde not what ,,god doe after with me40 ,and in verie deede in deepe dissimulation to bring her owne purpose to effect she passed the common sort of women1 as we will after heare4 ,but yet ,,god to whose ,gospell she declared her selfe enemie1 in the end did frustrate her of her deuises4 ,the ,historic of the ,church of ,scotland1 pp4 #aib-aic4 ,ed4 #aehd4