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Title: The First Blast of the Trumpetagainst the monstrous regiment of

Women

Author: John Knox

Posting Date: December 11, 2011[EBook #9660]Release Date: January, 2006First Posted: October 14, 2003

Language: English

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The First Blast ofthe Trumpetagainst themonstrousregiment of

Women.The English Scholar's

Library etc.

No. 2.

1558.

Edited by EDWARD ARBER, F.S.A.,etc.,

LECTURER IN ENGLISHLITERATURE, ETC., UNIVERSITY

COLLEGE, LONDON.SOUTHGATE, LONDON, N.

15 August 1878.

No. 2.

(All rights reserved.)

[Transcribers Note: The image

source for this book was a .pdf of theabove edition. The production of the pdfseems to have generated some errors e.g.royal1 for royall. Such errors have beenfixed but otherwise the text aims to betrue to the printed book.]

CONTENTS.BibliographyINTRODUCTIONExtracts from Mr. DAVID LAING'S

Preface

The First Blast of theTrumpet &c.

THE PREFACE.

The wonderful silence of the godlyand zealous preachers, the learned menand of grave judgment, now in exile, thatthey do not admonish the inhabitants of"greate Brittanny" how abominablebefore GOD is the Empire or Rule ofWicked Woman, yea, of a traitress andbastard.

This is contrary to the examples ofthe ancient prophets.

I am assured that GOD hath revealed

unto some in this our age, that it is morethan a monster in nature that a Womanshall reign and have empire above Man.

ANSWERS TO THEOBJECTIONS

Why no such doctrine ought to bepublished in these our dangerous days.

(a) It may seem to tend to sedition.(b) It shall be dangerous not only to

the writer or publisher, but to all asshall read the writings, or favour thistruth spoken.

(c) It shall not amend the chiefoffenders, because

1. It shall never come to their ears

2. They will not beadmonished.

If any think that the Empire ofWomen is not of such importance that forthe surpressing of the same any man isbound to hazard his life: I answer, that tosuppress it, is in the hand of GOD alone;but to utter the impiety and abominationof the same, I say, it is the duty of everytrue messenger of GOD to whom thetruth is revealed in that behalf.

The First Blast toawake Women

degenerate.

THE DECLAMATION.

The Proposition. To promote aWoman to bear rule, superiority,dominion or empire above any realm,nation or city is

A. Repugnant to nature.B. Contumely to GOD.C. The subversion of good

order, of all equity and justice.A. Men illuminated only by the light

of nature have seen and determined thatit is a thing most repugnant to nature, thatWomen rule and govern over men.

B. 1. Woman in her greatestperfection was made to serve and obeyman, not to rule and command him.

2. After the fall, she was madesubject to man by the irrevocablesentence of GOD. In which sentencethere are two parts.

(a) A dolour, anguish and pain asoft as ever she shall be a mother.

(b) A subjection of her self, herappetites and will to her husbandand his will.

From the former part of thismalediction can neither art, nobility,policy nor law made by man deliver

women: but, alas, ignorance of GOD,ambition and tyranny have studied toabolish and destroy the second part ofGOD's punishment.

3. This subjection, understood bymany to be that of the wife to thehusband, is extended by Saint PAUL towomen in general To which consentTERTULLIAN, AUGUSTINE,AMBROSE, CHRYSOSTOM, BASIL

4. The two other Mirrors, in whichwe may behold the order of Nature.

(a) The natural body of man(b) The civil body of that

Commonwealth [of the Jews] inwhich GOD by his own word hathappointed an order.

C. The Empire of a Woman is a thing

repugnant to justice, and the destructionof every commonwealth where it isreceived.

(a) If justice be a constant andperpetual will to give to everyperson their own right: then to giveor to will to give to any person thatwhich is not their right, must repugnto justice. But to reign above Mancan never be the right to Woman:because it is a thing denied unto herby GOD, as is before declared.

(b) Whatsoever repugneth to thewill of GOD expressed in His mostsacred word, repugneth to justice.That Women have authority overMen repugneth to the will of GODexpressed in His word. Therefore

all such authority repugneth tojustice.

ANSWERS TOOBJECTIONS.

1. The examples of DEBORAH[Judges iv. 4] and HULDAH [2 Kingsxxii 14.]

2. The law of MOSES for thedaughters of ZELOPHEHAD [Numb.xxvii. 7, and xxxvi. 11]

3. The consent of the Estates ofsuch realms as have approved theEmpire and Regiment of Women.

4 [The long custom which hathreceived the Regiment of Women. The

valiant acts and prosperity. Togetherwith some Papistical laws which haveconfirmed the same.

*** This objection was not directlyreplied to; but instead, the two followingones.]

(a) Albeit Women may notabsolutely reign by themselves;because they may neither sit injudgment, neither pronouncesentence, neither execute anypublic office: yet may they do allsuch things by their Lieutenants,Deputies, and Judges substitutes.

(b) A woman born to rule overany realm, may choose her ahusband; and to him she maytransfer and give her authority

and right.

THE ADMONITION.

And now to put an end to the FirstBlast. Seeing that by the Order ofNature; by the malediction and cursepronounced against Woman; by themouth of Saint PAUL, the interpreter ofGOD's sentence; by the example of thatCommonwealth in which GOD by Hisword planted order and policy; andfinally, by the judgment of the most godlywriters: GOD hath dejected women fromrule, dominion, empire and authorityabove man. Moreover, seeing thatneither the example of DEBORAH,neither the law made for the daughters of

ZELOPHEHAD, neither yet the foolishconsent of an ignorant multitude: be ableto justify that which GOD so plainly hathcondemned. Let all men take heed whatquarrel and cause from henceforth theydo defend. If GOD raise up any nobleheart to vindicate the liberty of hiscountry and to suppress the monstrousEmpire of Women: let all such as shallpresume to defend them in the same,most certainly know; that in so doingthey lift their hand against GOD, and thatone day they shall find His power tofight against their foolishness.

JOHN KNOX to theReader

APPENDIX.

1559.

12 July. JOHN KNOX to SirWILLIAM CECIL

20 July. JOHN KNOX'S Declarationto Queen ELIZABETH

1561.

20 Mar. THOMAS RANDOLPH toSir WILLIAM CECIL

5 Aug. JOHN KNOX'S SecondDefence to Queen ELIZABETH

Extracts from JOHN KNOX'SHistory of the Church of Scotland

BIBLIOGRAPHY.

The First Blast of theTrumpet etc.

ISSUES IN THEAUTHOR'S LIFETIME.

A. As a separate publication.

1. 1558. [i.e. early in that year atGeneva. 8vo.] See title at p. 1.

B. With other Works.

None known.

ISSUES SINCE HISDEATH.

A. As a separate publication.

2. [?1687? Edinburgh.] 8vo. TheFirst Blast of the Trumpet against themonstrous Regimen[t] of Women.

4. 15. Aug. 1878. Southgate LondonN.

English Scholar's Library. Thepresent impression.

B. With other Works.

1846-1848. Edinburgh. 8vo.Bannatyne Club. The Works of JOHN

KNOX.Collected and edited by DAVIDLAING. In 6 Vols. A special andlimited edition of 112 copies of theFirst Two Volumes was struck offfor this Printing Club.

1846-1848. Edinburgh. 8vo. WodrowClub.

The same Two Volumes issued tothis Society.

1854-1864. Edinburgh. 8vo.The remaining Four Volumespublished by Mr. T. G.STEVENSON. The First Blast &c.is at Vol. iv. 349.

Early Replies to theFirst Blast etc.

1. 26 Apr. 1559. Strasburgh. 4to.[JOHN AYLMER, afterwards Bishop ofLONDON].

An Harborovve for faithfull andtrewe subiectes, agaynst the lateblowne Blaste, concerninge theGouernmente of VVemen wherin heconfuted all such reasons as astraunger of late made in thatbehalfe, with a breife exhortation toObedience. Anno. M.D. lix.

[This calling John Knox a"stranger" sounds to us like a pieceof impudence, but may bring home

to us that Scotland was then toEnglishmen a foreign country.]

2. 1565-6. Antwerp. 8vo. PETRUSFRARINUS, M.A.

Oration against the VnlawfullInsurrections of the Protestantes ofour time, under the pretence torefourme religion.

Made and pronounced in theSchole of Artes at Louaine, the xiiijof December. Anno 1565. And nowtranslated into English with theaduise of the Author. Printed byJOHN FOWLER in 1566.

The references to KNOX andGOODMAN are at E. vj and F. ij.At the end of this work is a kind ofTable of Contents, each reference

being illustrated with a woodcutdepicting the irightful cruelties withwhich the Author in the text chargesthe Protestants. One woodcut is acurious representation ofGOODMAN and NOKES.

Doctor FULKE wrote aConfutation of this work.

3. 1579. Paris. 8vo. DAVIDCHAMBERS of Ormond.

Histoire abregée de tous les Roysde France, Angleterre et Escosse,etc. In three Parts, each with aseparate Title page.

The Third Part is dated 21August 1573; is dedicated toCATHERINE DE MEDICI; and isentitled

Discours de la legitimesuccession des femmes auxpossessions de leurs parens: et dugouernement des princesses auxEmpires et Royaumes.

4. 1584. [Printed abroad]. 8vo.JOHN LESLEY, Bishop of ROSS.

A treatise towching the right, titleand interest of the most ExcellentPrincesse MARIE, Queen ofScotland, And of the most nobleKing JAMES, her Graces sonne, tothe succession of the Crowne ofEngland. ... Compiled ahdpublished before in Latin, and afterin English. The Blast is alluded toat C. 2.

5. 1590. [Never printed.] Lord

HENRY HOWARD [created Earl ofNORTHAMPTON 13 March 1604.], avoluminous writer, but few of whosewritings ever came to the press.

A dutifull defence of the lawfullRegiment of women deuided intothree bookes. The first conteynethreasons and examples grounded onthe law of nature. The secondreasons and examples grownded onthe Ciuile lawes. The third reasonsand examples grounded on thesacred lawes of god with anawnswer to all false and friuolousobiections which haue bene mostvniustlie cowntenaunced withdeceitfull coulores forced oute oftheis lawes in disgrace of their

approued and sufficient authorytie.Lansd. MS. 813 and Harl. MS.6257.

INTRODUCTION.At the time this tract was written the

destinies, immediate and prospective, ofthe Protestant faith seemed to lay whollyin the laps of five women, viz:--

CATHERINE DE MEDICI, Queen ofFrance.

MARIE DE LORRAINE, QueenRegent of Scotland, whose sole heir washer daughter MARY, afterwards Queenof Scots.

MARY TUDOR, Queen of England,having for her heir apparent the PrincessELIZABETH.

Of these, the last--also of leastaccount at this moment, being in

confinement--was the only hope of theReformers. The other four, largelydirecting the affairs of three kingdoms,were steadfastly hostile to the new faith.Truly, the odds were heavy against it.Who could have anticipated that withinthree years of the writing of this bookboth MARY TUDOR and MARY DELORRAINE would have passed away;that KNOX himself would have been inScotland carrying on the Reformation;and that ELIZABETH would havecommenced her marvellous reign. Sovast a change in the political world wasquite beyond all reasonable foresight.

Meanwhile there was only present tothe vision and heart of the Reformer ashe gazed seaward, from Dieppe, but the

unceasing blaze of, the martyr firesspreading from Smithfield all overEngland. Month after month this horridwork was deliberately carried on andwas increasing in intensity.

We se our countrie set furthe for apray to foreine nations, we hearethe blood of our brethren, themembres of Christ Iesus mostcruellie to be shed, and themonstruous empire of a cruellwomen (the secrete counsel of Godexcepted) we knowe to be the onlieoccasion of all the miseries: andyet with silence we passe the timeas thogh the mater did nothingeappertein to vs. p. 3.

The vigour of the persecution had

struck all heart out of the Protestants.Was this to go on for ever? Heart-wrungat the ruthless slaughter--as we, in ourday, have been by the horrors of theIndian mutiny or of the Bulgarianatrocities---the Reformer sought to knowthe occasion of all these calamities. Atthat moment, he found it in the Empire ofWoman. Afterwards he referred much ofthis book to the time in which it waswritten [pp. 58 and 61]. Shall we saythat his heart compelled his head to thisargument, that his indignation entangledhis understanding on this subject? Just asMILTON was led to the discussion ofthe conditions of divorce, through hisdesertion by his wife MARY POWELL;so the fiery martyrdoms of England led

KNOX to denounce the female sex in theperson of her whom we still call"Bloody MARY" that was the occasionof them all.

If in the happiest moment of hishappiest dream, JOHN KNOX couldhave foreseen our good and reveredQueen VICTORIA reigning in the heartsof the millions of her subjects, and rulingan Empire wider by far than those ofSpain and Portugal in his day; if hecould have seen England and ScotlandONE COUNTRY, bearing the namewhich, as almost of prophecy, he hasforeshadowed for them in this tract, "theIle of greate Britanny;" if he could havebeheld that one country as it now abidesin its strength and its wealth, the most

powerful of European states; if he couldhave realized free Italy with Rome, thePopes without temporal power, andmodern civilisation more than a matchfor Papal intrigues; if he could haveknown that the gospel for which he livedhad regenerated the social life of GreatBritain, that it was tha confessed basisof our political action and the perennialspring of our Christian activities, so thatnot merely in physical strength, but inmoral, force and mental enlightenmentwe are in the van of the nations of theworld: if the great Scotch Reformer hadbut had a glimpse of this present reality,this tract would never have been written,and he would willingly have sung thepaean of aged SIMEON and passed out

of this life.But this work was the offspring of

the hour of darkness, if not of despair.Something must be done. A warrior ofthe pen, he would forge a generalargument against all female rule thatwould inclusively destroy the legal rightof MARY to continue these atrocities.

II.The first note of this trumpet blast,

"The Kingdom apperteineth to ourGOD," shows us the vast differencebetween the way in which men regardedthe Almighty Being then and now. Shallwe say that the awe of the Deity hasdeparted! Now so much stress is laid onthe Fatherhood of GOD: in KNOX'Stime it was His might to defend His ownor to take vengeance on all theirmurderers. Both views are true.Nevertheless this age does seem wantingin a general and thorough reverence forHis great name and character.

KNOX seems like some great

Hebrew seer when he thus pronouncesthe doom of MARY and her adherents.

The same God, who did executethis greuous punishment, euen bythe handes of those, whom hesuffred twise to be ouercomen inbatel, doth this day retein his powerand iustice. Cursed Iesabel ofEngland, with the pestilent anddetestable generation of papistes,make no litle bragge and boast, thatthey haue triumphed not onlyagainst Wyet, but also against allsuch as haue entreprised any thingagainst them or their procedinges.But let her and them consider, thatyet they haue not preuailed againstgod, his throne is more high, then

that the length of their hornes beable to reache. And let them furtherconsider, that in the beginning oftheir bloodie reigne, the haruest oftheir iniquitie was not comen to fullmaturitie and ripenes. No, it was sogrene, so secret I meane, socouered, and so hid withhypocrisie, that some men (euen theseruantes of God) thoght it notimpossible, but that wolues mightbe changed in to lambes, and alsothat the vipere might remoue hernatural venom. But God, who dothreuele in his time apointed thesecretes of hartes, and that willhaue his iudgementes iustified euenby the verie wicked, hath now

geuen open testimonie of her andtheir beastlie crueltie. For man andwoman, learned and vnlearned,nobles and men of baser sorte, agedfathers and tendre damiselles, andfinailie the bones of the dead, aswell women as men haue tasted oftheir tyrannie, so that now not onliethe blood of father Latimer, of themilde man of God the bishop ofCantorburie, of learned anddiscrete Ridley, of innocent ladieIane dudley, and many godly andworthie preachers, that can not beforgotten, such as fier hathconsumed, and the sworde oftyrannie moste vniustlie hath shed,doth call for vengeance in the eares

of the Lord God of hostes: but alsothe sobbes and teares of the pooreoppressed, the groninges of theangeles, the watch men of the Lord,yea and euerie earthlie creatureabused by their tyrannie docontinuallie crie and call for thehastie execution of the same. I fearenot to say, that the day ofvengeance, whiche shall apprehendthat horrible monstre Iesabal ofEngland, and suche as maintein hermonstruous crueltie, is alredieapointed in the counsel of theEternall; and I verelie, beleue thatit is so nigh, that she shall notreigne so long in tyrannie, ashitherto she hath done, when God

shall declare him selfe to be herennemie, when he shall poure furthcontempt vpon her, according to hercrueltie, and shal kindle the hartesof such, as sometimes did fauor herwith deadly hatred against her, thatthey may execute his iudgementes.And therfore let such as assist her,take hede what they do.

III.There are some notable incidental

matters in this tract.First in matters of State. As

The spaniardes are Iewes and theybragge that Marie of England is theroote of Iesse. p. 46.

That most important testimony thatthe Reformation under EDWARD VIwas mainly the work of the King and hiscourt; as it had been in the days of hisfather HENRY VIII.

For albeit thou diddest not cease toheape benefit vpon benefit, duringthe reigne of an innocent and tendreking, yet no man did acknowledge

thy potent hand and meruelouseworking. The stoute courage ofcapitaines, the witte and policie ofcounselers, the learning of'bishoppes[1], did robbe the of thyglorie and honor. For what thenwas heard, as concerning religion,but the kinges procedinges, thekinges procedinges must beobeyed? It is enacted byparliament: therefore it is treason tospeake in the contrarie. p. 30.

The political shrewdness of theWriter on the entanglement of England inthe Spanish War against France,whereby we lost Calais on the 6thJanuary 1558.

They see their owne destruction,

and yet they haue no grace toauoide it. Yea they are becomen soblinde, that knowing the pit, theyheadlong cast them selues into thesame, as the nobilitie[2] ofEngland, do this day, fighting in thedefense of their mortall ennemie theSpaniard. Finallie they are sodestitute of vnderstanding andiudgement, that althogh they knowethat there is a libertie and fredome,the whiche their predecessors haueinioyed; yet are they compelled tobowe their neckes vnder the yokeof Satan, and of his proudeministres, pestilent papistes andproude spaniardes. And yet canthey not consider that where a

woman reigneth and papistes beareauthoritie, that there must nedesSatan be president of the counsel,p. 31.

The absence of any specific allusionto Calais shows that this book waswholly written before its capture.

Next, in the imagery with which heexpresses his insight into the nature ofthings. As

It is a thing verie difficile to a man,(be he neuer so constant) promotedto honors, not to be tickled somewhat with pride (forthe winde of vaine glorie dotheaselie carie vp the, drie dust of theearth). p. 19.

The wise, politic, and quiet

spirites of this world, p. 8.The veritie of God[3] is of thatnature, that at one time or at other, itwill pourchace to it selfe audience.It is an odour and smell, that cannot be suppressed, yea it is atrumpet that will sound in despiteof the adversarie.

Lastly, the marvellous lashing ofwomen, throughout: climaxing in

Woman ... the porte and gate of thedeuil.

IV.This work is therefore to us rather

"the groaning of this angel," this"watchman of the LORD" at the nationalsubjection, the fiery martyrdoms, "thesobs and tears of the poor oppressed;"than the expression of any fundamentalprinciple on which GOD has constitutedhuman society. Intellectually, there ispartiality, forgetfulness anddisproportion in the argument. It appliesas much to a Man as to a Woman, andmore to a wicked than a good Woman.He started on the assumption that almostall women in authority were wicked.Time however alters many things; and he

lived to love and reverence QueenELIZABETH.

So these trumpet notes are theoutpouring of a very great nature, if notof a great thinker; of one whose absoluteand dauntless devotion to GOD, to truth,to right, whose burning indignationagainst wrong-doing and faith in theDivine vengeance to overtake it, fittedhim to do a giant's work in theReformation, and will enshrine hismemory in the affection of all good mentill time shall end.

[Marginal Note 1: what robbed Godof his honor in England in the time of theGospell.]

[Marginal Note 2: The nobilitie andthe hole realme of England, caste

themselves willing in to the pit.][Marginal Note 3: The propertie of

Goddes truth.]

EXTRACTSFROM MR.

DAVID LAING'SPREFACE.

With some other hints, gratefullyacknowledged.

Of the various writings of theReformer, no one was the occasion ofexciting greater odium than his FirstBlast against the monstrous Regimentor Government of Women. Unlike all hisother publications, it appearedanonymously, although he had no

intention of ultimately concealing hisname. His purpose was, as he tells us,"Thrice to Blow the Trumpet in the samematter, if GOD so permit," and, on thelast occasion, to announce himself as thewriter, to prevent any blame beingimputed to others. This intention, it iswell known, was never carried intoeffect. That KNOX'S views were inharmony with those of his colleagues,GOODMAN, WHITTINGHAM, andGILBY, need hardly be stated: but thereception of the little work fullyconfirmed the Author's opinion, that itwould not escape "the reprehension ofmany." This may in a great measure beattributed to the course of public eventswithin a few months of its publication.

The subject of Female Governmenthad engaged his attention at an earlierperiod. One of his Questions submittedto BULLINGER in 1554 was "Whether aFemale can preside over, and rule akingdom by divine right?" And inanswer to some doubts regarding theApparel of Women, he himself says that"if women take upon them the officewhich GOD hath assigned to men, theyshall not escape the Divinemalediction." In his Additions to theApology for The Protestants in prisonat Paris, he expresses his convictionthat the government of Princes had cometo that state of iniquity that "no godlyperson can enjoy office or authorityunder them." This assertion indeed was

not specially applicable to Femalegovernment, but his feelings in referenceto the persecutions in England underMARY, and in Scotland under the QueenRegent, impelled him to treat of asubject which all others at the timeseemed most sedulously to avoid.

His First Blast was probably writtenat Dieppe towards the end of 1557; andit was printed early in the following yearat Geneva, as is apparent uponcomparison with other books from thepress of JOHN CRESPIN in that city.

A copy of the work having been sentto JOHN FOX, then residing at Basle, hewrote "a loving and friendly letter" tothe author, in which he expostulates withhim on the impropriety of the

publication. In KNOX'S reply, dated the18th of May 1558, he says, he will notexcuse "his rude vehemencie andinconsidered affirmations, which mayappear rather to proceed from cholerthan of zeal or reason." "To me," headds, "it is enough to say, that black isnot white, an'd man's tyranny andfoolishness is not GOD's perfectordinance."

The similar work of GOODMAN onObedience to Superior Powers whichappeared at Geneva about the same time,was also suggested by the persecutingspirit which then prevailed. But bothworks were published somewhatunseasonably, as such questions onGovernment and Obedience, it is justly

observed, might have been more fitlyargued when a King happened to fill thethrone. The terms used by GOODMANin reference to MARY, Queen ofEngland, are not less violent thanunseemly. She died on the 17th ofNovember 1558, and her successorregarded the authors of those works withthe utmost dislike; although neither ofthem, in their writings, had any specialreference or the least intention of givingoffence to Queen ELIZABETH....

That these works, and every personsupposed to entertain similar sentiments,should be regarded with markedaversion by Queen ELIZABETH, needexcite no surprise.

In the beginning of the year 1559,

CALVIN having revised and republishedhis Commentaries on ISAIAH, originallydedicated to EDWARD VI. in 1551; headdressed the work in a printed Epistleto Her Majesty: but his messengerbrought him back word that his homagewas not kindly received by Her Majesty,because she had been offended with himby reason of some writings publishedwith his approbation at Geneva.

CALVIN felt so greatly annoyed atthis imputation, that he addressed aletter[1] to Sir WILLIAM CECIL, inwhich he expresses himself with nosmall degree of asperity on the subjectof KNOX'S First Blast. He says--

Two years ago [i.e. in 1557] JOHNKNOX asked of me, in a private

conversation, what I thought aboutthe Government of Women. Icandidly replied, that as it was adeviation from the original andproper order of nature, it was to beranked, no less than slavery, amongthe punishments consequent uponthe fall of man: but that there wereoccasionally women so endowed,that the singular good qualitieswhich shone forth in them made itevident that they were raised up byDivine authority; either that GODdesigned by such examples tocondemn the inactivity of men, orfor the better setting forth of Hisown glory. I brought forth Huldahand Deborah; and added, that GOD

did not vainly promise by the mouthof Isaiah that "Queens should benursing mothers of the Church"; bywhich prerogative it is very evidentthat they are distinguished fromfemales in private life. I came atlength to this conclusion, that since,both by custom, and public consent,and long practice, it hath beenestablished, that realms andprincipalities may descend tofemales by hereditary right, it didnot appear to me necessary to movethe question, not only because thething would be most invidious; butbecause in my opinion it would notbe lawful to unsettle governmentswhich are ordained by the peculiar

providence of GOD.I had no suspicion of the book,

and for a whole year was ignorantof its publication. When I wasinformed of it by certain parties, Isufficiently shewed my displeasurethat such paradoxes should bepublished; but as the remedy wastoo late, I thought that the evil,which could not now be corrected,should rather be buried in oblivionthan made a matter of agitation.

Inquire also at your father inlaw [Sir ANTHONY COOKE]what my reply was, when heinformed me of the circumstancethrough Beza. And MARY was stillliving, so that I could not be

suspected of flattery.What the books contain, I

cannot tell; but KNOX himself willallow that my conversation withhim was no other than what I havenow stated.

Calvin then proceeds to say, thatgreat confusion might have arisen by anydecided opposition, and there wouldhave been cause to fear, that in such acase--

By reason of the thoughtlessarrogance of one individual, thewretched crowd of exiles wouldhave been driven away, not onlyfrom this city [of Geneva] but evenfrom almost the whole world.

Some years later, and subsequent to

CALVIN'S death, BEZA, in a letter toBULLINGER, adverts to QueenELIZABETH'S continued dislike to theChurch of Geneva. In his letter, dated the3rd of September 1566, he says--

Some years later, and subsequent toCALVIN'S death, BEZA, in a letterto BULLINGER, adverts to QueenELIZABETH'S continued dislike tothe Church of Geneva. In his letter,dated the 3rd of September 1566,he says-- For as to our Church, Iwould have you know that it is sohatefulFor as to our Church, I would haveyou know that it is so hateful to theQueen [of England], that on thisaccount she has never said a single

word in acknowledgement of thegift of my Annotations [on the NewTestament]. The reason of herdislike is twofold; one, because weare accounted too severe andprecise, which is very displeasingto those who fear reproof; the otheris, because formerly, thoughwithout our knowledge, during thelifetime of Queen MARY, twobooks were published here in theEnglish language, one by MasterKNOX against the Government ofWomen, the other by MasterGOODMAN on the Rights of theMagistrate. As soon as we learnedthe contents of each, we were muchdispleased, and their sale was

forbidden in consequence; but she, notwithstanding, cherishes theopinion she has taken into herhead[2].

[1] The letter is not dated, but it wassubsequent to one written on the 29th ofJanuary 1559 [i.e. 1560], ZurichLetters. Second Series, p. 35.[2] Zurich Letters. Second Series, p.34.

THE FIRSTBLAST OF THE

TRUMPETAGAINST THEMONSTRVOVSREGIMENT OF

WOMEN.

Veritas temporis filia,

M. D. LVIII.

THEKINGDOME

APPERTEINETHTO OVR GOD.

Wonder it is, that amongest so manypregnant wittes as the Ile of greateBrittanny hath produced, so manygodlie and zelous preachers asEngland did somtime norishe, andamongest so many learned and menof graue iudgement, as this day byIesabel are exiled, none is found sostowte of courage, so faithfull toGod, nor louing to their natiuecountrie, that they dare admonishethe inhabitantes of that Ile howabominable before God, is theEmpire or Rule of a wicked woman,yea of a traiteresse and bastard. Andwhat may a people or nation leftdestitute of a lawfull head, do by theauthoritie of Goddes worde in

electing and appointing commonrulers and magistrates. That Ile(alas) for the contempt and horribleabuse of Goddes mercies offred,and for the shamefull reuolting toSatan frome Christ Iesus, and fromehis Gospell ones professed, dothiustlie merite to be left in the handesof their own counsel, and so to cometo confusion and bondage ofstrangiers. But yet I feare that thisvniuersall negligence[a] of such assomtimes were estemed watchemen,shall rather aggrauate our formeringratitude, then excuse this ourvniuersall and vngodlie silence, inso weightie a mater. We se ourcountrie set furthe for a pray to

[a]: theNegligence ofwatchemen.

diligence ofthe oldeprophetes of

foreine nations, we heare the bloodof our brethren, the membres ofChrist Iesus most cruellie to beshed, and the monstruous empire ofa cruell woman (the secrete counselof God excepted) we knowe to bethe onlie occasion of all thesemiseries: and yet with silence wepasse the time as thogh the mater didnothinge appertein to vs. But thecontrarie examples of the auncientprophetes[b] moue me to doubte ofthis our fact. For Israel didvniuersalie decline frome God byembrasing idolatrie vnder Ieroboam.In whiche they did continue euenvnto the destruction of their commonwelthe[c]. And Iuda withe Ierusalem

God.

Reg. 12.

Ezech. 16.

Ierem. 29.

Ezech. 7,8,9.

did followe the vile superstition andopen iniquitie of Samaria[d]. But yetceased not the prophetes of God toadmonishe the one and the other:Yea euen after that God had pouredfurthe his plagues vpon them[e]. ForIeremie did write to the captiues ofBabylon, and did correct theirerrors, plainlie instructing them,who did remaine in the middest ofthat idolatrouse nation. Ezechiel[f]

frome the middest of his brethrenprisoners in Chaldea, did write hisvision to those that were inIerusalem, and sharplie rebukingetheir vices, assured them that theyshuld not escape the vengeance ofGod by reason of their abominations

committed.

The same prophetes for comfort ofthe afflicted and chosen saintes ofGod, who did lie hyd amongest thereprobate of that age[g] (ascommonlie doth the corne amongestthe chaffe) did prophecie and beforespeake the changes of kingdomes,the punishmentes of tyrannes, andthe vengeance[h] whiche God woldexecute vpon the oppressors of hispeople. The same did Daniel and therest of the prophetes euerie one intheir season. By whose examplesand by the plaine precept, which isgeuen to Ezechiel, commanding himthat he shall say to the wicked: Thoushalt die the death. We in this our

miserable age are bounde toadmonishe[i] the world and thetyrannes thereof, of their sodeinedestruction, to assure them, and tocrie vnto them, whether they list toheare or not. That the blood of thesaintes, which by them is shed,continuallie crieth and craueth[j]

vengeance in the presence of theLorde of hostes. And further it is ourdutie to open the truthe reueled vntovs, vnto the ignorant and blindworld, vnlest that to our ownecondemnation we list to wrap vpand and hyde the talent committed toour charge. I am assured that Godhath reueled to some in this our age,that it is more then a monstre in

nature, that a woman shall reigneand haue empire aboue man. And yetwith vs all, there is suche silence, asif God therewith were nothingoffended. The naturall man, ennemyto God shall fynd, I knowe, manycauses why no suche doctrine oghtto be published in these ourdangerous dayes. First, for that itmay seme to tend to sedition[k]:secondarilie, it shal be dangerous,not onlie to the writer or publisher,but also to all such as shall readethe writinges, or fauor this truthspoken: and last it shall not amendthe chief offenders, partlie becauseit shall neuer come to their eares,and partlie because they will not be

[g]: Godalway had hispeopleamongst thewicked, who

admonished in such cases. I answer,yf any of these be a sufficient reasonthat a truth knowen shalbe conceled,then were the auncient prophetes ofGod very fooles, who did not betterprouide for their owne quietnes,then to hasard their liues forrebuking of vices, and for theopening of such crimes, as were notknowen to the world, And ChristIesus did iniurie to his Apostles,commanding them to preacherepentance and remission of synnesin his name to euerie realme andnation. And Paule did notvnderstand his owne libertie, whenhe cried, wo be to me, if I preachenot the Euangile. Yf feare, I say, of

neuer lackedtheirprophetes andteachers.

13. Ierem. 6.Ezech. 36.

Exampleswhat teachersoght to do inthis time.

Ezech. 2,Apoca. 6.

chef reasons,that do stay

persecution[l], of sclander, or of anyinconuenience before named mighthave excused, and discharged theseruantes of God[m], from plainlierebuking the sinnes of the world;iuste cause had euerie one of them tohaue ceased frome their office. Forsodeinlie their doctrine was accusedby termes of sedition, of newelearning, and of treason: persecutionand vehement trouble did shortliecome vpon the professours with thepreachers[n]: kinges, princes andworldlie rulers did conspire againstGod and against his anoynted ChristIesus. But what? Did any of thesemoue the prophetes and Apostles tofaynt in their vocation? no. But by

man fromspeaking thetruthe.

Cor. 9.

26. Act. 18,21.

Psalm. 2. Act.4.

necessarie foreverie man toopen theimpietie,whiche heknoweth to

the resistance, whiche the deuillmade to them by his suppostes, werethey the more inflamed to publishethe truthe reueled vnto them and towitnesse with their blood, thatgreuous condemnation and Goddesheuie vengeance shuld folowe theproude contempt of graces offred.The fidelitie, bold courage, andconstancie of those that are passedbefore vs, oght to prouoke vs tofolowe their footsteppes, onles weloke for an other kingdome thenChrist hath promised to such asperseuere in profession of his nameto the end. Yf any think that theempire of women, is not of suchimportance, that for the suppressing

hurt hiscommonwelth.

man canrepent excepthe knowe hissynne.

of the same, any man is bounde tohasarde his life, I answer, that tosuppresse it, is in the hand of godalone. But to vtter the impietie andabomination of the same, I say, it isthe dutie of euerie true messager ofGod, to whome the truth is reueledin that behalfe. For the especialldutie[o] of Goddes messagers is topreache repentance, to admonishethe offenders of their offenses, andto say to the wicked, thou shalt diethe death, except thou repent. This, Itrust, will no man denie to be thepropre office of all Goddesmessagers to preache (as I hauesaid) repentance and remission ofsynnes. But nether of both can be

done, except the conscience of theoffenders be accused and conuictedof transgression. For howe shall anyman repent not knowing wher in hehath offended? And where norepentance is founde[p], there can beno entrie to grace. And therfore Isay, that of necessitie it is, that, thismonstriferouse empire of women,(which amongest all enormities, thatthis day do abound vpon the face ofthe hole earth, is most detestableand damnable) be openlie reueledand plainlie declared to the world,to the end that some may repent andbe saued. And thus farre to the firstsorte.

To such as thinke that it will be longbefore such doctrine come to theeares of the chief offenders, Ianswer that the veritie of God is ofthat nature, that at one time or atother, it will pourchace to it selfeaudience. It is an odour and smell,that can not be suppressed[q], yea itis a trumpet that will sound indespite of the aduersarie. It willcompell the verie ennemies to theirown confusion, to tes tifie and bearewitnesse of it. For I finde that theprophecie and preaching of Heliseuswas declared in the hall of the kingof Syria by the seruantes andflatterers of the same wicked king[r],making mention that Heliseus

declared to the king of Israel, whatso euer the said king of Syria spakein his most secret chamber. And thewonderous workes of Iesus Christwere notified to Herode[s], not inany greate praise or commendationof his doctrine, but rather to signifiethat Christ called that tyranne a fox:and that he did no more regarde hisauthoritie then did Iohn the Baptist,whom Herode before had beheadedfor the libertie of his tonge. Butwhether the bearers of the rumorsand tidinges were fauourers ofChrist or flatterers of the tyranne,certain it is that the fame, as well ofChristes doctrine, as of his workescame to the eares of Herod: euen so

[q]: Thepropertie ofGoddes truth.

Reg. 6.

14.

1.

ignorantmultitide hathset up theauthoritie ofwomen not

may the sounde of our weaketrumpet, by the support of somewynd (blowe it from the south orblowe it from the northe it is nomater) come to the eares of the chiefoffenders. But whether it do or not,yet dare we not cease to blowe asGod will giue strength[t]. For we aredebters to mo then to princes, towitte, to the multitude of ourbrethren, of whome, no doubte agreate nomber haue here to foreoffended by errour and ignorance,geuing their suffragies, consent andhelpe to establishe women in theirkingdomes and empires[u], notvnderstanding howe abominable,odious and detestable is all such

knowinge thedanger.

vsurped authoritie in the presence ofGod. And therfore must the truthe,be plainlie spoken, that the simpleand rude multitude may beadmonished.

And as concerning the danger, whichmay hereof insue, I am not altogetherso brutishe and insensible, but that Ihaue laid mine accompt what thefinishinge of the worke may costeme for mine own parte. First, I amnot ignorant howe difficile anddangerous it is to speake against acommon error[v], especiallie whenthat the ambitious mindes of menand women are called to theobedience of goddes simple

commandement. For to the mostparte of 'men, laufull and godlieappeareth, what soeuer antiquitiehath receiued. And secondarilie, Ilooke to haue mine aduersaries notonlie of the ignorant multitude, butalso of the wise, politike, and quietspirites of this worlde, so thataswell shall suche as oght tomainteine the truth and veritie ofGod become ennemies to me in thiscase, as shall the princes andambitious persons, who to mainteinetheir vniust tyrannie do alwayesstudie to suppresse the same. Andthus I am most certeinlie persuaded,that my labour shall not escapereprehension of many. But because I

remembre that accomptes[w] of thetalentes receiued must be made tohim, who nether respecteth themultitude, nether yet approueth thewisdome, policie, peace, norantiquitie, concluding ordetermining any thinge against hiseternall will reueled to vs in hismoste blessed worde, I amcompelled to couer myne eyes, andshut vp myne eares, that I nether sethe multitude, that shall withstandme in this mater, nether that I shallheare the opprobries, nor considerthe dangers, which I may incurre forvttering the same. I shalbe calledfoolishe, curious, despitefull, and asower of sedition: and one day

[v]:dangerousthing tospeakeagainst oldeerrors.

Accompteswill be had ofGoddes giftes.

cause mouing

parchance (althogh now I benameles) I may be attainted oftreason. But seing that impossible itis[[x], but that ether I shall offendGod, dailie calling to myconscience, that I oght to manifestthe veritie knowen, or elles that Ishall displease the worlde for doingthe same, I haue determined to obeyGod, not withstanding that the worldshall rage therat. I knowe that theworld offended (by Goddespermission) may kill the bodie, butGoddes maiestie offended, hathpower to punishe bodie and soulefor euer. His maiestie is offended,when that his preceptes arecontemned, and his threatninges

the author towrite.

Ezech. 33.

estemed to be of none effect. Andamongest his manifold preceptesgeuen to his prophetes, andamongest his threatninges, none ismore vehement, then is that, whichis pronounced to Ezechiel in thesewordes[y]: Sonne of man, I haueappointed the a watchman to thehouse of Israel, that thou shuldestheare from my mouthe the worde,and that thou maist admonishe themplainlie, when I shall say to thewicked man: O wicked, thou shaltassuredlie die. Then if thou shalt notspeake, that thou maist plainlieadmonishe him, that he may leauehis wicked way, the wicked manshall die in his iniquitie, but his

blood will I requier of thy hand. Butand if thou shalt plainlie admonishethe wicked man, and yet he shall notturne from his way, such a one shalldie in his iniquitie, but thou hastdeliuered thy soule.This precept, I say, with thethreatning annexed, togither with therest, that is spoken in the samechapter, not to Ezechiel onlie, but toeuerie one, whom God placethwhatchman ouer his people andflocke, (and watchman are theywhose eyes he doth open, andwhose conscience he pricketh toadmonishe the vngodlie) compellethme to vtter my conscience in thismater, notwithstanding that the hole

worlde shuld be offended with mefor so doing. Yf any wonder, why Ido concele my name, let him beassured, that the feare of corporallpunishement is nether the onlie,nether the chef cause. My purpose isthrise to blowe the trumpet in thesame mater, if God so permitte[z]:twise I intende to do it withoutname, but at the last blast, to take theblame vpon my selfe, that all othersmay be purged.

[z]: For theAuthors name.

THE FIRSTBLAST TO

AWAKEWOMEN

DEGENERATE.

To promote a woman to beare rule,superioritie, dominion or empireaboue any realme, nation, or citie, isrepugnant to nature, contumelie toGod, a thing most contrarious to hisreueled will and approuedordinance, and finallie it is thesubuersion of good order, of allequitie and iustice

In the probation of this proposition,

I will not be so curious, as to gatherwhat soeuer may amplifie, set furth,or decore the same, but I ampurposed, euen as I haue spoken myconscience in most plaine and fewewordes, so to stand content with asimple proofe of euerie membre,bringing in for my witnesse Goddesordinance in nature, his plaine willreueled in his worde, and themindes of such as be moste auncientamongest godlie writers.And first, where that I affirme theempire of a woman to be a thingrepugnant to nature, I meane notonlie that God by the order of hiscreation hath spoiled woman ofauthoritie and dominion, but also

that man hath seen, proued andpronounced iust causes why that itso shuld be. Man, I say, in manyother cases blind, doth in thisbehalfe see verie clearlie. For thecauses be so manifest, that they cannot be hid. For who can denie but itrepugneth to nature, that the blindshal be appointed to leade andconduct such as do see? That theweake, the sicke, and impotentpersones[1]shall norishe and kepethe hole and strong, and finallie, thatthe foolishe, madde and phrenetikeshal gouerne the discrete, and giuecounsel to such as be sober of mind?And such be al women, comparedvnto man in bearing of authoritie.

[1]: Causeswhy womenshuld nothavepreeminenceouer men.

For their sight in ciuile regiment, isbut blindnes: their strength,weaknes: their counsel, foolishenes:and iudgement, phrenesie, if it berightlie considered.I except such as God by singularpriuiledge, and for certein causesknowen onlie to him selfe, hathexempted from the common ranke ofwomen[2], and do speake of womenas nature and experience do this daydeclare them. Nature I say, dothpaynt them furthe to be weake,fraile, impacient, feble and foolishe:and experience hath declared themto be vnconstant, variable, cruelland lacking the spirit of counsel andregiment. And these notable faultes

haue men in all ages espied in thatkinde, for the whiche not onlie theyhaue remoued women from rule andauthoritie, but also some haue thoghtthat men subiect to the counsel orempire of their wyues were vnworthie of all publike office. Forthis writeth Aristotle in the secondeof his Politikes[3]: what differenceshal we put, saith he, whether thatwomen beare authoritie, or thehusbanesd that obey the empire oftheir wyues be appointed to bemagistrates? For what insueth theone, must nedes folowe the other, towitte, iniustice, confusion anddisorder. The same author furtherreasoneth, that the policie or

regiment of the Lacedemonians(who other wayes amongest theGrecians were moste excellent) wasnot worthie to be reputed noraccompted amongest the nombre ofcommon welthes, that were wellgouerned, because the magistrates,and rulers of the same were to [o]muche geuen to please and obeytheir wyues. What wolde this writer(I pray you) haue said to that realmeor nation, where a woman sittethcrowned in parliament amongest themiddest of men. Oh fearefull andterrible are thy iudgementes[4] (oLord) whiche thus hast abased manfor his iniquitie! I am assuredliepersuaded that if any of those men,

[2]: Priuateexample donot breake thegenerallordinance.

PoliticorumAristotelis.

Reade Isaiethe thirdechaptre.

which illuminated onelie by the lightof nature, did see and pronouncecauses sufficient, why women oghtnot to beare rule nor authoritie,shuld this clay liue and see a womansitting in iudgement, or riding fromeparliament in the middest of men,hauing the royall crowne vpon herhead, the sworde and sceptre bornebefore her, in signe that theadministration of iustice was in herpower: I am assuredlie persuaded, Isay, that suche a sight shulde soastonishe them, that they shuld iudgethe hole worlde to be transformedinto Amazones[5], and that suche ametamorphosis and change wasmade of all the men of that countrie,

Amazonesweremonstruousewomen, thatcoulde notabide theregiment ofmen, andtherfore killedtheirhusbandes,reade Iustine.

2. Politic.

50. de regulisiuris.

as poetes do feyn was made of thecompanyons of Vlisses, or at least,that albeit the owtwarde form ofmen remained, yet shuld they iudgethat their hartes were changed fromethe wisdome, vnderstanding, andcourage of men, to the foolishefondnes and cowardise of women.Yea they further shuld pronounce,that where women reigne or be inauthoritie, that there must nedesvanitie be preferred to vertue,ambition and pride to temperancieand modestie, and finallie, thatauarice the mother of all mischefemust nedes deuour equitie andiustice. But lest that we shall semeto be of this opinion alone[6], let vs

women maynot be.

lib.Digestorum.

Senatusconsul,Veleianum.

3. deposulationseTit. 1.

Calphurnia.

heare what others haue seen anddecreed in this mater. In the rules ofthe lawe thus it is written[7]: Womenare remoued from all ciuile andpublike office[8], so that they nethermay be iudges, nether may theyoccupie the place of the magistrate,nether yet may they be speakers forothers. The same is repe[a]ted in thethird and in the sextenth bokes of thedigestes[9]: Where certein personesare forbidden, Ne pro aliispostulent, that is, that they be nospeakers nor aduocates for others.And among the rest are womenforbidden, and this cause is added,that they do not against shamefastnesintermedle them selues with the

causes of others[10], nether yet thatwomen presume to vse the officesdue to men. The lawe in the sameplace doth further declare, that anaturall shamfastnes oght to be inwomankind[11], whiche mostcerteinlie she loseth, when soeuershe taketh vpon her the office andestate of man. As in Calphurnia[12]

was euidentlie declared, who hauinglicence to speake before the senate,at length became so impudent andimportune, that by her babling shetroubled the hole assemblie. And sogaue occasion that this lawe wasestablished.

In the first boke of the digestes[13], it

is pronounced that the condition ofthe woman in many cases is worsethen of the man. As in iurisdiction(saith the lawe[14]) in receiuing ofcare and tuition, in adoption, inpublike accusation, in delation, inall populat action, and in motherliepower, which she hath not vpon herowne sonnes. The lawe further willnot permit, that the woman geue anything to her husband, because it isagainst the nature of her kinde, beingthe inferiour membre to presume togeue any thing to her head[15]. Thelawe doth more ouer pronouncewomankinde to be the mostauaricious[16] (which is a viceintolerable in those that shulde rule

or minister iustice). AndAristotle[17], as before is touched,doth plainly affirme, that whersoeuer women beare dominion,there must nedes the people bedisorded, liuinge and abounding inall intemperancie, geuen to pride,excesse, and vanitie. And finallie inthe end, that they must nedes come toconfusion and ruine[18].

Wold to god the examples werenot so manifest, to the furtherdeclaration of the imperfections ofwomen[19], of their naturallweaknes, and inordinat appetites. Imight adduce histories, prouingsome women to haue died for sodeinioy, some for vnpaciencie to haue

murthered them selues, some to haueburned with such inordinat lust, thatfor the quenching of the same, theyhaue betrayed[20] to strangiers theircountrie and citie: and some to hauebene so desirous of dominion, thatfor the obteining of the same, theyhaue murthered the children of theirowne sonnes. Yea and some hauekilled with crueltie their ownehusbandes[21] and children. But tome it is sufficient (because this parteof nature is not my moste surefoundation) to haue proued[22], thatmen illuminated onlie by the light ofnature, haue seen and hauedetermined, that it is a thing mosterepugnant to nature, that women rule

[13]homino Titul.8. Fromewomen.

power istaken away bythe Ciuilelawe ouertheir own

and gouerne ouer men. For those thatwill not permit a woman to hauepower ouer her owne sonnes, willnot permit her (I am assured) to hauerule ouer a realme[23]: and those thatwill not suffer her to speake indefense of those that be accused,nether that will admit her accusationintended against man, will notapprouel her, that she shal sit iniudgement crowned with the royalcrowne, vsurping authoritie in themiddest of men. But now to thesecond part of nature: In the whicheI include the reueled will andperfect ordinance of God, andagainst this parte of nature, I say,that it doth manifestlie repugne that

children.

lib. 24. dedonationeinter virum etfoeminane.

women becouetousthereforevnmetegouernors.

1. Digest. dele gib. etsenatusconTitul. 3,Politic. 2.

any woman shal reigne or bearedominion ouer man. For God first bythe order of his creation, and afterby the curse and maledictionpronounced against the woman, bythe, reason of her rebellion, hathpronounced the contrarie. First, Isay, that woman in her greatestperfection, was made to serue andobey man[24], not to rule andcommand him: [25] As saint Pauledoth reason in these wordes. Man isnot of the woman but the woman ofthe man. And man was not createdfor the cause of the woman, but thewoman for the cause of man, andtherfore oght the woman to haue apower vpon her head (that is a

England andScotlandbeware.

Greatimperfectionsof women.

Ronsilda thewife ofGisulphusbetrayed toCacanus thedukedome offriaul inItalie.

couerture in signe of subiection). Ofwhiche words it is plaine that theApostle meaneth, that woman in hergreatest perfection shuld haueknowen, that man was Lord aboueher: and therfore that she shuldeneuer haue pretended any kind ofsuperioritie aboue him, no more thendo the angels aboue God thecreator[26], or aboue Christ Iesustheir head. So, I say, that in hergreatest perfection woman wascreated to be subiect to man: Butafter her fall and rebellioncommitted against God, their wasput vpon her a newe necessitie, andshe was made subiect to man by theirreuocable sentence of God,

quene ofNapleshanged herhusband.

Athalia, 4.Reg. II.Hurene,Anton. Sabell.

the lessethinges bedenied towomen, thegreatercannot begranted.

pronounced in these wordes[27]: Iwill greatlie multiplie thy soroweand thy conception. With soroweshalt thou beare thy children, and thywill shall be subiect to thy man: andhe shal beare dominion ouer the.Herebie may such as altogither benot blinded plainlie see, that God,by his sentence, hath deiected allwoman frome empire and dominionaboue man. For two punishmentesare laid vpon her, to witte, a dolor,anguishe and payn, as oft as euer sheshal be mother; and a subiection ofher selfe, her appetites and will, toher husband, and to his will. Fromethe former parte of this maledictioncan nether arte, nobilitie, policie,

woman in hergreatestperfectionwas made toserue man.

Cor. II.

goodcomparison.

newenecessity ofwomanssubiection.woman by thesentence ofGod, subiect

nor lawe made by man, deliuerwomankinde, but who soeueratteineth to that honour to be mother,proueth in experience the effect andstrength of goddes word. But (alas)ignorance of God, ambition, andtyrannie haue studied to abolisheand destroy the second parte ofGoddes punishment. For women arelifted vp to be heades ouer realmes,and to rule aboue men at theirpleasure and appetites. But horribleis the vengeance, which is preparedfor the one and for the other, for thepromoters, and for the personespromoted, except they spedelierepent. For they shall be deiectedfrom the glorie of the sonnes of

to man. Gene.3.

punishment ofwomenunjustliepromoted andof theirpromoters.

Gene. 3.

all womentake hede.

God[28], to the sclauerie of thedeuill, and to the torment that isprepared for all suche, as do exaltethem selues against God. AgainstGod can nothing be more manifest,then that a woman shall be exaltedto reigne aboue man. For thecontrarie sentence hath hepronounced in these wordes[29]: Thywill shall be subiect to thy husband,and he shall beare dominion ouerthe. As God shuld say: forasmuch asthou hast abused thy formercondition, and because thy free willhath broght thy selfe and mankind into: the bondage of Satan, I therforewill bring the in bondage to man.For where before, thy obedience

shuld haue bene voluntarie, nowe itshall be by constraint and byneeessitie: and that because thouhast deceiued thy man, thou shalttherfore be no longar maistresseouer thine own appetites, ouer thineowne will nor desires. For in thethere is nether reason nor discretion,whiche be able to moderate thyaffections, and therfore they shall,be subiect to the desire of thy man.He shall be Lord and gouernour, notonlie ouer thy bodie, but euen ouerthy appetites and will. Thissentence, I say, did God pronounceagainst Heua, and her daughters, asthe rest of the Scriptures dotheuidentlie witnesse. So that no

woman can euer presume to reigneaboue man, but the same she mustnedes do in despite, of God, and incontempt of. his punishment, andmaledictjon[30].I am not ignorant, that the most partof men do vnderstand thismalediction of the subiection of thewife to her husband, and of thedominion, which; he beareth aboueher[31]: but the holie ghost geueth tovs an other interpretation of thisplace, taking from all women all.kinde of superioritie, authoritie andpower ouer man, speaking asfoloweth, by the mouth of saintPaule[32]. I suffer not a woman toteache, nether yet to vsurpe

authoritie aboue man. Here henameth women in generall,excepting none, affirming that shemay vsurpe authoritie aboue no man.And that he speaketh more plainly,in an other place in thesewordes[33]: Let women kepe silencein the congregation, for it is notpermitted to them to speake, but tobe subiect as the lawe sayeth. Thesetwo testimonies of the holy ghost, besufficient to proue what soeuer wehaue affirmed before, and torepresse the inordinate pride ofwomen, as also to correct thefoolishnes of those that haue studiedto exalt women in authoritie aboueman, against God, and against his

sentence pronounced. But that thesame two places of the apostle maythe better he vnderstand: it is to benoted, that in the latter, which iswriten in the first epistle to theCorinthes the 14. chapitre, beforethe apostle had permitted that allpersones shuld prophecie one afteran other: addinge this reason: 'thatall may learne and all may receiueconsolation'. And lest that any mighthaue iudged, that amongest a rudemultitude, and the pluralitie ofspeakers, manie, thinges litle topurpose might haue bene affirmed,or elles that some confusion mighthaue risen: he addeth, the spirites ofthe prophetes are subiect to the

[31]:to anobiection.

Tim. 2.

Cor. 14.

prophetes: As he shuld say, Godshall alwayes raise vp some, towhome the veritie shalbe reueled,and vnto such ye shal geue place,albeit they sit in the lowest seates.And thus the apostle wold haueprophecying an exercise to be freeto the hole churche, that euerie oneshuld communicate with thecongregation, what God had reueledto them, prouidinge that it wereorderlie done. But frome thisgenerall priuiledge he secludeth allwoman, sayinge: let women kepesilence in the congregation. Andwhy I pray you? was it because thatthe apostle thoght no woman to haueany knowledge? no he geueth an

From ageneralprivilege iswomansecluded.

that is,subject to onemay not rulemany.

other reason, saying; let her besubiect as the lawe saith[34]. Inwhich wordes is first to be noted,that the apostle calleth this formersentence pronounced against womana lawe, that is, the immutable decreeof God, who by his owne voice hathsubiected her to one membre of thecongregation[35], that is to herhusband, wherupon the holie ghostconcludeth, that she may neuer rulenor bear empire ahoue man. For shethat is made subiect to one, mayneuer be preferred to many, and thatthe holie ghoste doth manifestlieexpresse, saying: I suffer not thatwomen vsurpe authoritie aboueman: he sayth not, I will not, that

woman vsurpe authoritie aboue herhusband, but he'nameth man ingenerall, taking frome her all powerand authoritie, to speake, to reason,to interprete, or to teache, butprincipallie to rule or to iudge in theassemblie of men. So that woman bythe lawe of God, and by theinterpretation of the holy ghost, isvtterly forbidden to occupie theplace of God in the offices aforesaid, which he hath assigned to man,whome he hath appointed andordeined his lieutenant in earth:secluding frome that honor anddignitie all woman, as this shortargument shall euidentlie declare.The apostle taketh power frome all

woman to speake in theassemblie[36]. Ergo he permitteth nowoman to rule aboue man. Theformer parteis euident, whereupondoth the conclusion of necessitiefolowe. For he that taketh fromwoman the least parte ofauthoritie[37], dominion or rule, willnot permit vnto her that whiche isgreatest: But greater it is to reigneaboue realmes and nations, topublish and to make lawes, and tocommande men of all estates, andfinallie to appoint iudges andministers, then to speake in thecongregation. For her iudgement,sentence, or opinion proposed in thecongregation, may be iudged by all,

may be corrected by the learned,and reformed by the godlie. Butwoman being promoted in souereineauthoritie, her lawes must beobeyed, her opinion folowed, andher tyrannic mainteined: supposingthat it be expreslie against God, andthe prophet [profit] of the commonwelth, as to[o] manifest experiencedoth this day witnesse. And therforeyet againe I repete that, whichebefore I haue affirmed: to witt, that awoman promoted to sit in the seateof God, that is, to teache, to iudge orto reigne aboue man, is amonstre innature, contumelie to God, and athing most repugnant to his will andordinance. For he hath depriued

them as before is proued, ofspeakinge in the congregation, andhath expreslie forbidden them tovsurpe any kinde of authoritie aboueman. Howe then will he suffer themto reigne and haue empire abouerealmes and nations? He will neuer,I say, approue it, because it is athing most repugnant to his perfectordinance, as after shalbe declared,and as the former scriptures haueplainlie geuen testimonie. To thewhiche, to adde any thing weresuperfluous, were it not that theworlde is almost nowe comen tothat blindnes, that what soeuerpleaseth not the princes and themultitude, the same is reiected as

doctrine newelie forged, and iscondemned, for heresie. I hauetherfore thoght good to recite themindes of some auncient writers inthe same mater, to the end that sucheas altogither be not blinded by thedeuil, may consider and vnderstandthis my iudgement to be no neweinterpretation of Goddes scriptures,but to be the vniforme consent of themost parte of godlie writers, sincethe time of the apostles.Tertullian[38] in his boke of womensapparell, after that he hath shewedmany causes why gorgious apparellis abominable and odiouse in awoman, addeth these wordes,speaking as it were to euery woman

[36]argument.

NOTE.

by name: Dost thou not knowe (saithhe) that thou art Heua? the sentenceof God liueth and is effectuallagainst this kind, and in this worldeof necessity it is, that the punishmentalso liue. Thou art the porte and gateof the deuil. Thou art the firsttransgressor of goddes law. thoudiddest persuade and easely deceiuehim whome the deuil durst notassault[39]. For thy merit (that is forthy death) it behoued the son of godto suffre the death, and doth it yetabide in thy mind to decke the abouethy skin coates? By these and manyother graue sentences, and quickeinterrogations, did this godlie writerlabour to bring euerie woman in

Tertullian dehabitumulierum.

womenhearken whatTertullian anolde Doctosaith.

NOTE

Tertull, lib 8.de virginilisverlandis.

proæmio 6.lib. contra

contemplation of her selfe, to theend that euerie one depelie weying,what sentence God had pronouncedagainst the hole race and doughtersof Heua, might not onely learnedaily to humble and subiect themselues in the presence of God, butalso that they shulde auoide andabhorre what soeuer thing mightexalte them or puffe them vp inpride, or that might be occasion, thatthey shuld forget the curse andmalediction of God. And what, Ipray you, is more able to causewoman to forget her ownecondition, then if she be lifted vp inauthoritie aboue man? It is athingverie difficile to a man, (be he

Marcionem.

neuer so constant) promoted tohonors, not to be tickled some whatwith pride (for the winde of vaineglorie doth easelie carie vp the driedust of the earth). But as forwoman[40], it is no more possible,that she being set aloft in authoritieaboue man, shall resist the motionsof pride, then it is able to the weakereed, or to the turning wethercocke,not to bowe or turne at thevehemencie of the vnconstant wind.And therfore the same writerexpreslie forbiddeth all woman tointremedle with the office of man.For thus he writeth in his book devirginibus velandis[41]: It is notpermitted to a woman, to speake in

the congregation, nether to teache,nether to baptise, nether to vendicateto her selfe any office of man. Thesame he speaketh yet more plainly inthe preface of his sixte boke writenagainst Marcion[42], where herecounting certain monstruousthinges, whiche were to be sene atthe sea called Euxinum, amongestthe rest, he reciteth this as a greatemonstre in nature, that women inthose partes, were not tamed norembased by consideration of theirown sex and kind: but that all shamelaide a parte, they made expensesvpon weapons and learned thefeates of warre, hauinge morepleasure to fight, then to mary and

be subiect to man. Thus farre ofTertullian, whose wordes be soplain, that they nede no explanation.For he that taketh from her all officeapperteining to man, will not suffreher to reigne aboue man: and he thatiudgeth it a monstre in nature, that awoman shall exercise weapons,must iudge it to be a monstre ofmonstres, that a woman shalbeexalted aboue a hole realme andnation. Of the same minde is Origen,and diuers others. Yea euen till thedayes of Augustine, whosesentences I omit to auoide prolixitie.

Augustine in his 22. boke writenagainst Faustus[43], proueth that a

woman oght to serue her husband asvnto God: affirming that in no thinghath woman equall power with man,sauing that nether of both hauepower ouer their owne bodies. Bywhiche he wold plainlie conclude,that a woman oght neuer to pretendnor thirst for that power andauthoritie which is due to man. Forso he doth explane him selfe in another place[44], affirming that womanoght to be repressed and brideled betimes, if she aspire to any dominion:alledging that dangerous andperillous it is to suffre her toprocede, althogh it be in temporalland corporall thinges. And therto headdeth these wordes: God seeth not

for a time, nether is there any newethinge in his sight and knowledge,meaninge therby, that what God hathsene in one woman (as concerningdominion and bearing of authoritie)the same he seeth in all. And whathe hath forbidden to one, the samehe also forbiddeth to all. And thismost euidentlie yet in an other placehe writeth, mouing this question:howe can woman be the image ofGod, seing (saith he[45]) she issubiect to man, and hath noneauthoritie, nether to teache, nether tobe witnesse, nether to iudge, muchelesse to rule, or beare empire?These be the verie wordes ofAugustine, of which it is euident that

this godlie writer[46], doth not onelieagree withe Tertullian beforerecited, but also with the formersentence of the lawe, whiche takethfrome woman not onelie allauthoritie amongest men, but alsoeuerie office apperteining to man.To the question howe she can be theimage of God, he answereth asfoloweth. Woman (saith he)compared to other creatures is theimage of God, for she bearethdominion ouer them: but comparedvnto man, she may not be called theimage of God, for she beareth notrule and lordship ouer man, but oghtto obey him &c. And howe thatwoman oght to obey man, he

speaketh yet more clearlie in thesewords: the woman shalbe subiect toman as vnto Christ. For woman(saith he[47]) hath not her examplefrome the bodie and from the fleshe,that so she shalbe subiect to man, asthe fleshe is vnto the spirite.Because that the flesh in theweaknes and mortalitie of this life,lusteth and striueth against the spirit,and therfore wold not the holie ghostgeue example of subiection to thewoman of any suche thing &c. Thissentence of Augustine oght to benoted of all women, for in it heplainlie affirmeth, that woman oghtto be subiect to man, that she neueroght, more to desire preeminence

aboue him, then that she oght todesire aboue Christe Iesus. WithAugustine agreeth in euerie point S.Ambrose, who thus writeth in hisHexaemeron[48]: Adam wasdeceiued by Heua, and not Heua byAdam, and therfore iust it is, thatwoman receiue and acknowledgehim for gouernor whom she calledto sinne, lest that again she slide andfall by womanlie facilitie. Andwriting vpon the epistle to theEphesians[49], he saith: let womenbe subiect to their owne husbandesas vnto the Lorde: for the man isheade to the woman, and Christ isheade to the congregation, and he isthe sauiour of the bodie: but the

[43]:lib. 22. contraFaustum,c.31.

Trinitat, lib.12 cap. 7

quaect.veterisTestamenti,quaest. 45.

NOTE.

congregation is subiect to Christ,euen so oght women to be to theirhusbandes in all thing-es. Heprocedeth further saying: women arecommanded to be subiect to men bythe lawe of nature, because that manis the author or beginner of thewoman: for as Christ is the head ofthe churche, so is man of the woman.From Christ, the church tokebeginning, and therfore it is subiectvnto him: euen so did woman takebeginning from man, that she shuldbe subiect. Thus we heare theagreing of these two writers to besuch, that a man might iudge the oneto haue stolen the wordes andsentences from the other. And yet

deContinentiacap. 4.

Ambros. inHexaemerolib. 5. c. 7.

5.

Ambros.super. 2. c. Iepist. adTimoth.

Ambros. in I.epist. adCorin. cap.

plain it is, that duringe the time oftheir writinge, the one was farredistant frome the other. But the holieghost, who is the spirite ofConcorde and vnitie, did soilluminate their hartes, and directetheir tonges, and pennes, that as theydid conceiue and vnderstand onetruth, so did they pronounce andvtter the same, leauing a testimonieof their knowledge and Concorde tovs their posteritia. If any thinke thatall these former sentences, bespoken onelie of the subiection ofthe maryed woman to her husband,as before I haue proued thecontrarie, by the plain wordes andreasoning of S. Paule, so shal I

14.

Genes 3.

whose house Ipray youought theparliamenthouse to be,Goddes or thedeuilles?

Rufus is by S.Paul salutedbefore hismother.

shortlie do the same, by othertestimonies of the forsaid writers.The same Ambrose writing vpon thesecond chapitre of the first epistle toTimothie[50], after he hath spokenmuch of the simple arrayment ofwomen: he addeth these wordes:woman oght not onelie to hauesimple arrayment, but all authoritieis to be denied vnto her: for shemust be in subiection to man (ofwhome she hath taken her originall)aswell in habit as in seruice. Andafter a fewe wordes he saith:because that death did entre in to theworld by her, there is no boldenesthat oght to be permitted vnto her,but she oght to be in humilitie.

Hereof it is plain, that frome allwoman, be she maried or vnmaried,is all authoritie taken to execute anyoffice, that apperteineth to man. Yeaplain it is that all woman iscommanded, to serue, to be inhumilitie and subiection. Whichething yet speaketh the same writer,more plainlie in these wordes[51]. Itis not permitted to women to speake,but to be in silence, as the lawesaith[52]. What saith the lawe? Vnto'thy husband, shall thy conuersionbe, and he shall beare dominionouer the'. This is a speciall lawe(saith Ambrose) whose sentence,lest it shulde be violated, infirmed,or made weake, women are

commanded to be in silence. Herehe includeth all women. And yet heprocedeth further in the same placesaying[53]: It is shame for them topresume to speake of the lawe in thehouse of the Lord, who hathcommanded them to be subiect totheir men. But moste plainlyspeaketh he writing vpon the 16.chapitre of the epistle of S. Paule tothe Romaines, vpon thesewordes[54a]: Salute Rufus and hismother. For this cause (saithAmbrose) did the apostle placeRufus before his mother, for theelection of the administration of thegrace of God, in the whiche awoman hath no place. For he was

chosen and promoted by the Lorde,to take care ouer his busines, that is,ouer the churche, to the whicheoffice could not his mother beappointed, albeit she was a womanso, holie, that the apostle called herhis mother. Hereof it is plaine thatthe administration of the grace ofGod, is denied to all woman. By theadministration of Goddes grace, isvnderstand not onely the preachingof the worde and administration ofthe sacramentes, by the whiche thegrace of God is presented andordinarilie distributed vnto man, butalso the administration of ciuileiustice, by the whiche, vertue oght tobe mainteined, and vices punished.

The execution wherof is no lessedenied to woman, then is thepreaching of the Euangile, oradministration of the sacramentes,as herafter shall most plainlieappeare.Chrysostome amongest the Grecianwriters of no small credit, speakingin rebuke of men, who in his dayes,were becdmen inferior to somewomen in witt and in godlines,saith[54]: for this cause was womanput vnder thy power (he speaketh toman in generall) and thou wastpronounced Lorde ouer her, that sheshulde obey the, and that the headshuld not folowe the feet. But oftenit is, that we see the contrary, that he

who in his ordre oght to be the head,doth not kepe the ordre of the feet(that is, doth not rule the feet) andthat she, that is in place of the foote,is constitute to be the head. Hespeaketh these wordes as it were inadmiration[55], that man wasbecomen so brutish, that he did notconsider it to be a thing mostmonstruouse, that woman shulde bepreferred to man in any thing, whomGod had subiected to man in allthinges. He procedeth saying: Neuerthe lesse it is the parte of the man,with diligent care to repel thewoman, that geueth him wickedcounsel: and woman, whiche gauethat pestilent counsel to man, oght at

all times to haue the punishment,whiche was geuen to Heua,sounding in her eares. And in another place he induceth Godspeaking to the woman in thissorte[56]: Because thou left him, ofwhose nature thou wast participant,and for whome thou wast formed,and hast had pleasure to hauefamiliaritie with that wicked beast,and wold take his counsel: therfore Isubiect the to man, and I apointe andaffirme him to be thy Lorde, thatthou maist acknowledge hisdominion, and because thou couldestnot beare rule learne well to beruled. Why they shulde not bearerule, he declareth, in other places,

saying[57]: womankinde is imprudentand soft, (or flexible) imprudentbecause she can not consider withewisdome and reason the thingeswhich she heareth and seeth: andsofte she is, because she is easeliebowed. I knowe that Chrysostomebringeth in these wordes[58] todeclare the cause why falseprophetes do commonlie deceiuewomen: because they are easeliepersuaded to any opinion,especiallie if it be against God, andbecause they lacke prudence andright reason to iudge the thinges thatbe, spoken. But hereof may theirnature be espied, and the vices ofthe same, whiche in no wise oght to

be in, those, that are apointed togouerne others: For they oght to beconstant, stable, prudent and doingeuerie thing with discretion andreason, whiche vertues women cannot haue in equalitie with men. Forthat he doth witnesse in an otherplace, saying: women haue in themselues a tickling and studhe of vaineglorie, and that they may hauecommon with men: they aresodeinlie moued to anger, and thatthey haue also common with somemen. But vertues. in which theyexcell[59], they haue not commonwith man, and therfore hath theapostle remoued them from theoffice of teachinge, which is an

[54]Chrysost.homil. 17. ingenes.

NOTE

euident proof that in vertue theyfarre differ frome man. Let thereasons of this writer be marked, forfurther he yet procedeth: after that hehath in many wordes lamented theeffeminate maners of men, whowere so farre degenerate to theweaknes of women, that some mighthaue demanded: why may notwomen teache amongest suche asorte of men, who in wisdome andgodlines are becomen inferior vntowomen? We finallie concludeth: thatnot withstanding that men bedegenerate, yet may not womenvsurpe any authoritie aboue them,and in the end, he addeth thesewordes: These thinges do not I

Homil. 15 inGenes.

graunt allwomenshartes tounderstandand folow thissentence.

Mat. cap. 23.homil. 44.

woman can nohaue vertue inequalitie withman. Ad Ephe.

speake to extolle them (that iswomen) but to the confusion andshame of our selues, and toadmonish vs to take again thedominion, that is mete andconuenient for vs, not onelie thatpower which is according to theexcellencie of dignitie: but thatwhich is accordinge to prouidence,and according to helpe, and vertue.For then is the bodie in bestproportion[60], when it hath the bestgouernor. O that both man andwoman shulde consider theprofound counsel and admonition ofthis father! He wolde not that manfor appetit of any vaine glorie shulddesire preeminence aboue woman.

cap. 4.sermone 13.NOTE

body lackingethe head, cannot be wellgouerenednether cancommon welthlackinge man.

ca. 22. Ioh.homil. 87.

Ioh. homil.41.

For God hath not made man to beheade for any suche cause: buthauing respecte to that weaknes andimperfection which alwayes lettethwoman to gouerne. He hath ordeinedman to be superior, and that meanethChrysostome, saying: then is thebodie in best proportion, when ithath the best gouernor. But womancan neuer be the best gouernor, byreason that she-being spoiled of thespirit of regiment, can neuer attein tothat degree, to be called or iudged agood gouernor. Because in thenature of all woman, lurketh suchevices, as in good gouernors are nottolerable. Which the same writesexpresseth. in these wordes[61]:

Basilius Mag.in aliquotscripturaelocos.

womankind (saith he) is rashe andfoolhardie, and their couetousnes islike the goulf of hell, that is,insaciable. And therfore in an otherplace[62], he will that woman shallhaue no thing to do in iudgement, incommon affaires, or in the regimentof the common welth, because she isimpacient of troubles, but that sheshall liue in tranquillitie; andquietnes. And if she haue occasionto go frome the house, that yet sheshal haue no matter of trouble,nether to, folowe her, nether to beoffered vnto her, as commonlie theremust be to such as beare authoritie:And with Chrysostome fullie agreethBasilius Magnus in a sermon[63]

which he maketh vpon some placesof scripture, wherin he reprouethdiuers vices and amongest the rest,he affirmeth woman to be a tendrecreature, flexible, soft and pitifull:whiche nature, God hath geuen vntoher, that she may be apt to norishechildren. The which facilitie of thewoman, did Satan abuse, and therbybroght her frome the obedience ofGod. And therfore in diuers otherplaces doth he conclude, that she isnot apt to beare rule, and that she isforbidden to teache. Innumerable motestimonies, of all sortes of writersmay be adduced for the samepurpose, but withe these I standcontent: iudgeing it sufficient to

stoppe the mouthe of such as accuseand condemne all doctrine, ashereticall, which displeaseth them inany point that I haue proued, by thedeterminations and lawes of menilluminated onelie by the light ofnature, by the ordre of Goddescreation, by the curse andmalediction pronounced againstwoman, by the mouth of saint Paule,who is the interpreter of Goddessentence, and lawe, and finallie bythe mindes of those writers, who inthe church of God, haue benealwayes holden in greatestreuerence: that it is a thing mosterepugnant to nature, to Goddes willand apointed ordinance, (yea that it

can not be without contumeliecommitted against God) that awoman shuld be promoted todominion or empire to reigne ouerman, be it in realme, nation,prouince or citie. Now resteth it infew wordes, to be shewed, that thesame empire of women is thesubuersion of good ordre equitieand iustice.

Augustine defineth[64] ordre to bethat thing, by the whiche God hathappointed and ordeined all thinges.Note well reader, that Augustinewill admit no ordre, where Goddesapointment is absent and lacketh.

[64]ordine lib. IC. 10

And in an other place he saith[65],

that ordre is a disposition, geuingtheir owne propre places to thingesthat be vnequall, which he termeth inLatin Parium et disparium, that is,of thinges equall or like, and thingesvnequall or vnlike. Of whiche twoplaces and of the hole disputation,which is conteined in his secondboke de ordine, it is euident[66], thatwhat soeuer is done ether whithoutthe assurance of Goddes will, orelles against his will manifestliereueled in his word, is done againstordre. But suche is the empire andregiment of all woman (as euidentliebefore is declared) and therfore, Isay; it is a thing plainlie repugnantto good ordre, yea it is the

subuersion of the same. If any list toreiect the definition of Augustin, asether not propre to this purpose, orelles as insufficient to proue mineintent: let the same man vnderstand,that in so doinge, he hath infirmedmine argument nothinge. For as Idepend not vpon the determinationsof men, so think I my cause noweaker, albeit their authoritie bedenied vnto me. Prouided that godby his will reueled, and manifestworde, stand plain and euident onmy side. That God hath subiectedwomankinde to man by the ordre ofhis creation, and by the curse that hehath pronounced against her isbefore declared. Besides these, he

hath set before our eyes, two othermirrors[67] and glasses, in whiche hewill, that we shulde behold theordre, which he hath apointed andestablished in nature: the one is, thenaturall bodie of man: the other isthe politik or ciuile body of thatcommon welth, in which God by hisown word hath apointed an ordre. Inthe natural body of man God hathapointed an ordre, that the headshail occupie the vppermost place.And the head hath he ioyned with thebodie, that frome it, doth life andmotion flowe to the rest of themembres. In it hath he placed theeye to see, the eare to hear, and thetonge to speake, which offices are

apointed to none other membre ofthe bodie. The rest of the membres,haue euery one their own place andoffice apointed: but none may hauenether the place nor office of theheade. For who wolde not iudge thatbodie to be a monstre, where therewas no head eminent aboue the rest,but that the eyes were in the handes,the tonge and mouth beneth in thebelie, and the eares in the feet. Men,I say, shulde not onlie pronouncethis bodie to be a monstre: butassuredlie they might conclude thatsuch a bodie coulde not long indure.And no lesse monstruous is thebodie of that common welth[68],where a woman beareth empire. For

ether doth it lack a laufull heade (asin very dede it doth) or els there isan idol[69] exalted in the place of thetrue head. An idol I call that, whichhath the forme and apparance, butlacketh the vertue and strength,which the name and proportion doresemble and promise. As imageshaue face, nose, eyes, mouth, handesand feet painted, but the vse of thesame, can not the craft and art ofman geue them: as the holy ghost bythe mouth of Dauid teacheth vs,saying[70]: they haue eyes, but theysee not, mouth, but they speake not,nose, but they smell not, handes andfeet, but they nether touche nor hauepower to go. And suche, I say, is

euerie realme and nation, where awoman beareth dominion. For indespite of God (he of his iustiudgement, so geuing them ouer in toa reprobat minde) may a realme, Iconfesse, exalt vp a woman to thatmonstriferous honor, to be estemedas head[71]. But impossible it is toman and angel, to geue vnto her theproperties and perfect offices of alaufull heade. For the same God thathath denied power to the hand tospeake, to the bely to heare, and tothe feet to see, hath denied towoman power to commande man,and hath taken away wisdome toconsider, and prouidence to forseethe thinges, that, be profitable to the

[65]ciuit. Dei, lib.19 cap. 13.

what soenerdone withowttheappointmentof Goddeswill is donewithowtordre.

common welth: yea finallie he hathdenied to her in any case to be headto man: but plainly hath pronouncedthat man is head to woman, euen asChrist is heade to all man[72]. If menin a blinde rage shulde assemble together, and apointe them selues another heade then Iesus Christ (as thepapistes haue done their romisheAntichrist) shuld Christ therforelose his owne dignitie, or shuldeGod geue that counterfet head powerto geue life to the bodie, to see whatsoeuer might endamage or hurte it,to speake in defense, and to hearethe request of euerie subiect? It iscertein that he wold not. For thathonor he hath apointed before all

mirrors, inwhich we maybeholde theordre ofnature.

Commonwelthes underthe rule ofwomen, lackea laufullheade

Psal. 115.

empire of awoman is an

times to his onelie sonne: and thesame will he geue to no creaturebesides: no more will he admit, noraccept woman to be the lauful headouer man[73], althogh man, deuil, andangel will coniure in their fauor. Forseing he hath subiected her to one(as before is saide) he will neuerpermit her to reigne ouer manie.Seing he hath commanded her toheare, and obey one, he will notsuffre that she speake, and withvsurped authoritie commandrealmes and nations. Chrysostomeexplaning these wordes of theapostle[74]: (the heade of woman isman) compareth God in hisvniuersall regiment to a king sitting

idol.

COY. II

NOTE.

COY. II.

Marke thesimilitude ofChrysostome.

NOTE.

Howe womenbe couered inEngland andScotland.

in his royall maiestie[75], to whomeall his subiectes commanded to geuehomage and obedience, appearebefore him, bearing euerie onesuche a badge and cognisance ofdignitie and honor, as he hath geuento them: which if they despise andcontemne, then do they dishonortheir king, Euen so saith he oght manand woman to appeare before God,bearing the ensignes of thecondition, whiche they hauereceiued of him. Man hath receiueda certein glorie and dignitie abouethe, woman, and therfore oght he toappeare before his high maiestie,bearing the signe of his honor,hauinge no couerture vpon his

Brute beastesto bepreferred.

Insoluent ioybringethsodeinsorowe.

heade: to witnesse that in earth manhath no head, (beware Chrysostomewhat thou saist, thou shalt bereputed a traytor if Englishe menheare the[76]: for they must haue mysouereine lady and maistresse, andScotland hath dronken also theenchantment and venom of Circes,let it be so to their owne shame andconfusion, he procedeth in thesewordes) but woman oght to becouered, to witnesse, that in earthshe hath a head, that is man. Treweit is (Chrysostome) woman iscouered in both the said realmes[77],

but it is not with the signe ofsubiection, but it is with the signe ofsuperioritie, to witt, with the royal

crowne. To that he answereth inthese wordes: what if man neglecthis honor? he his no lesse to bemocked (saith Chrysostome) then ifa king shulde depose himself of hisdiademe or crowne and royal estat,and cloth him self in the habit of asclaue. What, I pray you, shulde thisgodlie father haue saide, if he hadsene all the men of a realme ornation fall downe before a woman?If he had sene the crowne, sceptre,and sworde, whiche are ensignes ofthe royall dignitie, geuen to her, anda woman cursed of God, and madesubiecte to man, placed in the throneof iustice, to sit as Goddeslieutenant? What, I say, in this

behalfe, shuld any hart vnfeinedliefearing, God haue iudged of suchemen? I am assured that not onlieshulde they haue bene iudgedfoolishe but also enraged, andsclaues to Satan, manifestlie fightingagainst God and his apointed ordre.The more that I consider thesubuersion of Goddes ordre, whichhe hath placed generallie in allliuinge thinges, the more I dowondre at the blindnes of man, whodoth not consider him self in thiscase so degenerate, that the brutebeastes are to be preferred vnto himin this behalfe[78]. For nature hath inall beastes printed a certein markeof dominion in the male, and a

certeine subiection in the female,whiclie they kepe inuiolate. For noman euer sawe the lion makeobedience, and stoupe before thelionesse, nether yet can it be proued,that the hinde taketh the conductingof the heard amongest the hartes.And yet (alas) man, who by themouth of God hath dominionapointed to him ouer woman, dothnot onlie to his own shame, stoupevnder the obedience of women, butalso in despit of God and of hisapointed ordre, reioyseth, andmainteineth that monstruouseauthoritie, as a thing lauful and iust,The insolent ioy[79], the bonefiers,and banketing which were in london

and els where in England, when thatcursed Iesabell was proclaimedqwene, did witnesse to my hart, thatmen were becomen more thenenraged. For els howe coulde theyso haue reioysed at their owneconfusion and certein destruction?For what man was there of so baseiudgement (supposing that he hadany light of God) who did not seethe erecting of that monstre, to be theouerthrowe of true religion, and theassured destruction of England, andof the auncient liberties therof? Andyet neuer the lesse, all men sotriumphed, as if God had deliueredthem frome all calamitie.But iust and rightuouse, terrible and

fearfull are thy iudgements, o Lorde!For as some times thou diddest sopunishe men for vnthankfulnes[80],that man ashamed not to commitvillanie withe man; and thatbecause, that knowinge the to beGod, they glorified the not as God,euen so haste thou moste iustlienowe punished the proude rebellionand horrible ingratitude of therealmes of England and Scotland.For when thou diddest offre thyselfe moste mercifullie to them both,offering the meanes by the whichethey might haue bene ioyned together for euer in godly Concorde:then was the one proude and cruel,and the other vnconstant, and fikle of

promise. But yet (alas) didmiserable England further rebellagainst the. For albeit thou diddestnot cease to heape benefit vponbenefit, during the reigne of aninnocent and tendre king, yet no mandid acknowledge thy potent handand meruelouse working. The stoutecourage of capitaines, the witte andpolicie of counselors, the learningof bishoppes[81], did robbe the of thyglorie and honor. For what then washeard, as concerning religion, butthe kinges procedinges, the kingesprocedinges must be obeyed? It isenacted by parliament: therefore itis treason to speake in the contrarie.But this was not the end of this

miserable tragedie. For thou diddestyet precede to offre thy fauors,sending thy prophetes andmessagers, to call for reformation oflife in all estates[82]: For euen fromethe highest to the lowest, all weredeclined frome the (yea euen thosethat shuld haue bene the lanterns toothers) some I am assured didqwake and tremble, and frome thebotome of their hartes thirstedamendment, and for the samepurpose did earnestly call fordiscipline. But then brust forth thevenome which before lurked; thenmight they not conteine theirdespiteful voices, but with openmouthes did crie: we will not haue

suche a one to reigne ouer vs. Then,I say, was euerie man so stoute, thathe wolde not be broght inbondage[83]: no not to the, O Lord,but with disdein did the multitudecast frome them the amiable yoke ofChrist Iesus. No man wolde suffrehis sinne to be rebuked, no manwolde haue his life called to triall.And thus did they refuse the, OLorde, and thy sonne Christ Iesus tobe their pastor, protector and prince.And therfore hast thou geuen themouer in to a reprobat minde. Thouhast taken from them the spirit ofboldnes, of wisdome and ofrightuous iudgement. They see theirowne destruction, and yet they haue

[80]

what robbedGod OF HIS

no grace to auoide it. Yea they arebecomen so blinde, that knowing thepit, they headlong cast them seluesinto the same[84]; as the nobilitie ofEngland, do this day, fighting in thedefense of their mortall ennemie theSpaniard. Finallie they are sodestitute of vnderstanding andiudgement, that althogh they knowethat there is a libertie and fredome,the whiche their predecessors haueinioyed; yet are they compelled tobowe their neckes vnder the yoke ofSatan, and of his proude ministres,pestilent papistes and proudespaniardes. And yet can they notconsider that where a womanreigneth and papistes beare

HONOR inEngland inthe time of theGospell.

Goddesbenefitesshewed toEngland.

Disciplinerefused inEngland.

nobilitie andthe holerealme ofEngland,

authoritie, that there must nedesSatan be president of the counsel.Thus hast thou, O Lorde, in thy hotedispleasure reuenged the contemptof thy graces offred. But, O Lord, ifthou shalt reteine wrath to the end,what Aeshe is able to susteine? Wehaue sinned[85], O Lord, and are notworthy to be releued. But worthy artthou, O Lord, to be a true God, andworthy is thy sonne Christ Iesus, tohaue his Euangil and glorieaduanced: whiche both are trodenvnder foot in this cruell murther andpersecution, whiche the builders ofBabylon commit in their furie, haueraised against thy children, for theestablishing of their kingdome. Let

castethemselueswillingly in tothe pit.

Confession.

NOTE

the sobbes therfore of thy prisoners,O Lord, passe vp to thine eares,consider their affliction: and let theeyes of thy mercie looke downevpon the blood of such as die fortestimonie of thy eternal veritie: andlet not thine ennemies mocke thyiudgement for euer. To the, O Lorde,I turne my wretched and wickedhart: to the alone, I direct mycomplaint and grones: for in that Ileto thy saintes there is left nocomfort. Albeit I haue thus (talkingewith my God in the anguishe of myharte) some what digressed: yethaue I not vtterlie forgotten myformer proposition, to witt, that it isa thing repugnant to the ordre of

nature, that any woman be exalted torule ouer men. For God hath deniedvnto her the office of a heade. Andin the intreating of this parte, Iremembre that I haue made thenobilitie both of England andScotland inferior to brute beastes,for that they do to women, which nomale amongest the common sorte ofbeastes can be proued to do theirfemales: that is, they reuerencethem, and qwake at their presence,they obey their commandementes,and that against God. Wherfore Iiudge them not onelie subiectes towomen, but sclaues of Satan, andseruantes of iniquitie. If any manthinke these my wordes sharpe or

vehement, let him consider that theoffense is more haynous, than can beexpressed by wordes. For where allthinges, be expressedly concludedagainst the glorie and honor of God,and where the blood of the saintesof God is commanded to be shed,whome shall we iudge, God or thedeuil, to be president of thatcounsel?[86] Plain it is, that Godruleth not by his loue, mercie, norgrace in the assembly of thevngocllie. Then it resteth, that thedeuii, the prince of this worlde, dothreigne ouer suche tyrannes. whoseseruantes, I pray you, shal then beiudged, such as obey, and execute,their tyrannie? God for his great

mercies sake, illuminate the eyes ofmen, that they may perceiue in towhat miserable bondage they bebroght, by the monstriferous empireof women.

The seconde glasse,whiche God hath setbefore the eyes ofman[87], wherein he maybeholde the ordre,whiche pleaseth hiswisdome, concerningauthoritie and dominion,is that common welth, tothe whiche it pleasethhis maiestie to apoint,and geue lawes, statutes,rites and ceremonies notonelie concerningereligion, but alsotouching their policieand regiment of thesame. And against that

ordre it doth manifestlyrepugne, that any womanshall occupie the throneof God, that is, theroyall seate, whiche heby his worde hathapointed to man. As ingeuing the lawe toIsrael, concerning theelection of a king, iseuident. For thus it iswriten[88]: If thou shaltsay, I will apoint a kingaboue me, as the rest ofthe nations, whiche areaboute me: Thou shaltmake the a kinge,whome the Lorde thy

God shall chose, onefrome amongest themiddest of thy bretheren,thou shalt apointe kingeaboue the. Thou maistnot make a strangier thatis not thy brother. Hereexpressedly is a manapointed to be chosenking, and a man natiueamongest them selues,by whiche precept is allwoman and all strangiersecluded. What may beobiected for the parte orelection of a strangier,shalbe, God willinge,answered in the blast of

the second trumpet. Forthis present, I say, thatthe erecting of a womanto that honor, is notonely to inuert the ordre,which God hathestablished: but also itis to defile, pollute andprophane (so farre as inman lieth) the throne andseat of God, whiche hehath sanctified andapointed for manonely[89], in the courseof this wretched life, tooccupie and possesse ashis ministre andlieutenant: secluding

from the same allwoman, as before isexpressed. If anythinkethe fore writen lawe didbindethe Iewesonelie[90], let the sameman consider, that theelection of a kinge, andapointing of iudges, didnether apperteine to theceremoniall lawe,nether yet was it mereiudiciall[91]: but that itdid flowe frome themorall lawe, as anordinance, hauingrespect to theconseruation of both the

tables. For the office ofthe magistrate oght tohaue the first and chiefrespect to the glorie ofGod, commanded andconteined in the formertable, as is euident bythat, whiche wasinioyned to Iosue byGod, what time he wasaccepted and admittedruler and gouerner ouerhis people, in thesewordes[92]: Thou shaltdiuide the inheritance tothis people, the whiche Ihaue sworne to theirfathers, to geue vnto

[87]: NOTE.[88]:

Deut. 17.[89]: God

hath apointedman hisministre andlieutenant.

[90]:Answer to anobjection.

[91]: Theelection of aking flowethfrome themoral lawe.

[92]:

them: so that thou bevaliant and strong, thatthou maist kepe and do,according to that holelawe, whiche my seruantMoses hath commandedthe. Thou shalt notdecline frome it, netherto the right hande, netherto the left hand, that thoumaist do prudentlie inall thinges, that thoutakest in hand, let not theboke of this lawedeparte from thy mouth,but meditate in it, dayand night: that thou maistkepe and do, according

Iosue I.[93]:

Rulers shouldtake hede tothis.

[94]:Deut. 17

[95]: whatvicesmagistratesoght topunishe.

to euery thing, that iswriten in it. For thenshall thy wayes prosper,and then shalt thou doprudently &c. And thesame precept geuethGod by the mouth ofMoses[93], to kinges,after they be elected, inthese wordes[94]: whenhe shal sit in the throneor seate of hiskingdome, he shall writeto him self a copie ofthis lawe in a boke, andthat shalbe with him,that he may reade in itall the dayes of his life,

that he may learne tofeare the Lorde his God,and to kepe all thewordes of this lawe, andall these statutes, that hemay do them &c. Ofthese two places it iseuident, that principallieit apperteineth to theking or to the chiefmagistrate, to knowe thewill of God, to beinstructed in his laweand statutes, and topromote his glorie withhis hole hart and studie,which be the chiefpointes of the first table.

No man denieth, but thatthe sworde is committedto the magistrate, to theend that he shuldepunishe vice, andmainteine vertue. Topunishe vice I say, notonelie that, whichetroubleth thetranquillitie and quietestat of the commonwelth by adulterie, theftor murthercommitted[95], but alsosuche vices as openlyimpugne the glorie ofGod: as idolatrie,blasphemie, and

manifest heresie, taughtand obstinatlymainteined: as thehistories and notableactes of Ezechias,Iosaphat, and Iosias doplainlie teache vs.Whose study and carewas not onlie to glorifieGod in their own lifeand conuersation, butalso they vnfeinedlie didtrauel to bring subiectesto the true worshippingand honoring of God.And did destroye allmonumentes of idolatrie,did punishe to deathe the

teachers of it, andremoued frome officeand honors suche, aswere mainteiners ofthose abominations.Wherbie I suppose thatit be euident, that theoffice of the king orsupreme magistrate, hathrespect to the lawemorall, and to theconseruation of both thetables.Nowe if the lawemorall, be the constantand vnchangeable willof God, to the which thegentil is no lesse

bounde, then was theIewe[96]; and if God willthat amongest thegentiles, the ministresand executors of hislawe be nowe apointed,as somtimes they wereapointed amongest theIewes: further if theexecution of iustice beno lesse requisite in thepolicie of the gentiles,then euer it wasamongest the Iewes:what man can befoolishe to suppose orbeleue, that God willnowe admit those

persons, to sit iniudgement or to reigneouer men in the commonwelth of the gentiles,whom he by hisexpressed word andordinance, did beforedebarre and secludefrom the same? And thatwomen were secludedfrom the royall seate, thewhich oght to be thesanctuarie to all pooreafflicted, and therfore isiustlie called the seat ofgod (besides the placebefore recited of theelection of a king, and

besides the places of thenewe testament, whichebe moste euident) theordre and electionwhich was kept in Iudaand Israel, dothmanifestlie declare. Forwhen the males of thekinglie stocke failed[97],as oft as it chaunced inIsrael and sometimes inIuda, it neuer entered into the hartes of thepeople to chose andpromote to honors anyof the kinges doughters,(had he neuer so many)but knowing Goddes

vengeance to be pouredfurth vpon the father bythe away taking of hissonnes, they had nofurther respect to hisstocke, but elected sucheone man or other, as theyiudged most apt for thathonor and authoritie. Ofwhiche premisses, Iconclude (as before)that to promote a womanheade ouer men, isrepugnant to nature, anda thinge mostecontrarious to that ordre,whiche God hathapproued in that

[96]: NOTE.The gentil nolesse boundeto the lawemoral then theJewe.

[97]:NOTE.

[98]: Thefirst argumentthat theauthoritie ofwomenrepungeth toiustice.

common welth, whichehe did institute and ruleby his worde. But noweto the last point, to wit,that the empire of awoman is a thingrepugnant to iustice, andthe destruction of eueriecommon welth, where itis receiued. In probationwhereof, because themater is more theneuident, I will vse fewewordes. First, I say, ifiustice be a constant andperpetuall will to geueto euerie person, theirown right (as the moste

learned in all ages hauedefined it to be) then togeue, or to will to geueto any person, thatwhiche is not their right,must repugne to iustice.But to reigne aboue man,can neuer be the right towoman[98]: because it isa thinge denied vnto herby God, as is beforedeclared. Therfore topromote her to that estator dignitie, can be nothing els but repugnancieto iustice. If I shuldespeake no more, thiswere sufficient. For

except that ether theycan improue thedefinition of iustice, orels that they can intreateGod to reuoke and callbacke his sentencepronounced againstwoman, they shalbecompelled to admit myconclusion. If any findefaute with iustice, as itis defined, he may wellaccuse others, but me heshall not hurt. For I hauethe shield, the weapon,and the warrant of him,who assuredlie willdefend this quarel, and

he commandeth me tocrie:What soeuer repugnethto the will of godexpressed in his mostsacred worde, repugnethto iustice[99]: but thatwomen haue authoritieouer men repugneth tothe will of Godexpressed in his worde:and therfore mine authorcommandeth me toconclude without feare,that all suche authoritierepugneth to iustice. Thefirst parte of theargument I trust dare

nether Iewe nor gentiledenie: for it is aprinciple not onelievniuersallie confessed,but also so depelieprinted in the hart ofman, be his nature neuerso corrupted, thatwhether he will or no,he is compelled at onetime or other, toacknowledge andconfesse[100], that justiceis violated, whenthinges are done againstthe will of God,expressed by his worde.And to this confession

are no lesse thereprobate coacted andconstrained, then be thechosen children of god,albeit to a diuers end.The elect withdispleasure of theirfacte, confesse theiroffense, hauing accesseto grace and mercie, asdid Adam, Dauid, Peter,and all other penitentoffenders. But thereprobat[101], notwithstanding they arecompelled toacknowledge the will ofGod to be iust the which

they haue offended, yetare they neuer inwardliedispleased, with theiriniquitie, but rage,complain and stormeagainst God, whosevengeance they can notescape[102]: as did Cain,Iudas, Herode, Iuliancalled apostata, YeaIesabel; and Athalia.For Cain no doubte wasconuict in conscience,that he had done againstiustice in murthering ofhis brother. Iudas didopenlie, before the highpriest confesse that he [99]: The

had sinned, in betrayinginnocent blood. Herodebeing stricken by theangel, did mocke thosehis flaterers, saying vntothem: beholde your God(meaning of him selfe)can not nowe preseruehim self fromecorruption and wormes.Iulianus was compelledin the end to crie, Ogalilean (so alwayes incontempt did he nameour sauiour Iesus Christ)thou hast noweouercomen. And whodoubteth but Iesabel,

secondargument.

[100]:Nature dothconfesse thatrepugnancieto Goddes willis iniustice.

[101]: thereprobatconfesseGoddes williust.

[102]:Genes. 4. Mat.27.

[103]:womans

and Athalia, before theirmiserable end, wereconuicted in theircankered consciences,to acknowledge that themurther, which they hadcommitted, and theempire whiche the onehad six yeares usurped,were repugnant toiustice: Euen so shallthey I doubt not, whichethis daye do possesseand mainteine thatmonstriferous authoritieof women[103], shortliebe compelled toacknowledge, that their

authoritiebringeth forthmonstres.

[104]:Tim. 2.

[105]:Apoca. 2.

studies and deuises,haue bene bent againstGod: and that all such aswomen haue usurped,repugneth to iustice,because, as I haue saide,it repugneth to the willof God expressed in hissacred worde. And ifany man doubte herof,let him marke wel thewordes of the apostle,saying[104]: I permit nota woman to teache,nether yet to vsurpeauthoritie aboue man.No man I trust willdenie these wordes of

the apostle, to be the wilof God expressed in hisworde: and he saithopenlie, I permit not &c.Which is asmuch as, Iwill not, that a womanhaue authority, charge orpower ouer man, for somuch importeth thegreke word [Greeek:anthentnin] in that place.Nowe let man andangell conspire againstGod, let them pronouncetheir lawes, and say, wewill suffre women tobeare authoritie, whothen can depose them?

yet shall this one wordeof the eternal Godspoken by the mouth of aweake man, thruste themeuerie one in to hell.Iesabel may for a timeslepe quietlie in the bedof her fornication andhoordome, she mayteache and deceiue for aseason[105]: but nethershall she preserue herselfe, nether yet heradulterous childrenfrome greate affliction,and frome the sworde ofGoddes vengeance,whiche shall shortlie

apprehend suche workesof iniquitie. Theadmonition I differe tothe end.Here might I bring in theoppression andiniustice, which iscommitted againstrealmes and nations,whiche some times liuedfree, and now are broghtin bondage of foreinnations, by the reason ofthis monstriferousauthoritie and empire ofwomen. But that I delaytill better oportunitie.And now I think it

expedient to answersuch obiections, ascarnal and worldliemen, yea men ignorantof God, vse to make formaintenance of thistyrannic (authoritie it isnot worthie to be called)and most vniuste empireof woman.

First they do obiect theexamples of Debora[106],and of Hulda theprophetesse, of whomthe one iudged Israel,and the other, by allapparance, did teache

[106]: Iudic.4Parn.3. Thedefenses oftheaduersaries

and exhorte.Secondarily they doobiect the lawe[107]

made by Moses for thedoughters of zalphead.Thirdlie the consent ofthe estates of suchrealmes as haueapproued the empire andregiment of women. Andlast the longcustome,which hath receiued theregiment of women.Their valiant actes andprospesitie, togetherwith some papisticallawes, which haueconfirmed the same.

[107]: Num.27

To the first, I answer,that particular examplesdo establishe nocommon lawe[108]. Thecauses were knowen toGod alon, why he tokethe spirite of wisdomeand force frome all menof those ages, and did somightely assist womenagainst nature, andagainst his ordinariecourse: that the one hemade a deliuerer to hisafflicted people Israel:and to the other he gauenot onlie perseuerancein the true religion,

when the moste parte ofmen had declined fromthe same, but also to herhe gaue the spirit ofprophecie, to assureking Iosias of the thingeswhich were to come.With these women, I say,did God workepotentlie, andmiraculouslie, yea tothem he gaue mostesingular grace andpriuiledge. But who hathcommanded, that apublike, yea atyrannicall and mostewicked lawe be

established vpon theseexamples? The men thatobiect the same, are notaltogether ignorant, thatexamples haue nostrength, when thequestion is of lawe[109].As if I shuld aske, whatmariage is laufull? andit shulde be answeredthat laufull it is to man,not onelie to haue maniewiues at ones, but also itis laufull to marie twosisters, and to enioyethem both liuing at ones,because that Dauid,Iacob, and Salomon,

seruantes of God did thesame. I trust that no manwold iustifie the vanitieof this reason. Or if thequestion weredemanded, if aChristian, with goodconscience maydefraude, steale ordeceiue: and answerwere made that so hemight by the example ofthe Israelites, who atGoddes commandement,deceiued the Egyptians,and spoiled them oftheir garmentes, goldeand syluer. I thinke

likewise this reasonshuld be mocked. Andwhat greater force, Ipray you, hath theformer argument?Debora did rule inIsrael, and Hulda spokeprophecie in Iuda: Ergoit is laufull for womento reigne aboue realmesand nations, or to teachein the presence ofmen[110]. The consequentis vain and of noneeffect. For of examples,as is before declared,we may establishe nolawe, but we are

alwayes bounde to thelawe writen, and to thecommandementexpressed in the same.And the lawe writen andpronounced by God,forbiddeth no lesse thatany woman reigne ouerman, then it forbiddethman to take pluralitie ofwiues, to mary twosisters liuing at ons, tosteale, to robbe, tomurther or to lie. If anyof these hath benetransgressed, and yetGod hath not imputedthe same: it maketh not

the like fact or dedelawfull vnto vs. ForGod being free, may forsuche causes as beapproued by hisinscrutable wisdome,dispense with the rigorof his lawe, and may vsehis creatures at hispleasure. But the samepower is not permittedto man, whom he hathmade subiect to hislawe, and not to theexamples of fathers.And this I thinkesufficient to thereasonable and

moderate spirites. But torepresse the raging ofwomans madnes, I willdescend somwhatdeeper in to the mater,and not feare to affirme:that as we find acontrarie spirit in allthese moste wickedwomen, that this day beexalted in to thistyrannouse authoritie, tothe spirite that was inthose godly matrons: soI feare not, I say, toaffirme, that theircondition is vnlike, andthat their end shalbe

diuers. In thosematrones we finde thatthe spirit of mercie,truthe, iustice and ofhumilitie did reigne[111].Vnder them we findethat God did shewemercie to his people,deliuering them fromethe tyrannie ofstrangiers, and from thevenom of idolatrie bythe handes and counselof those women: but inthese of our ages, wefinde crueltie, falshed,pride, couetousnes,deceit, and oppression.

In them we also findethe spirit of Iesabel, andAthalia, vnder them wefinde the simple peopleoppressed, the truereligion extinguished,and the blood ofChristes membres mostcruellie shed. Andfinallie by theirpractises and deceit, wefinde auncient realmesand nations geuen andbetrayed in to the handesof strangiers, the titlesand liberties of themtaken frome the iustepossessors. Which one

thinge is an euidenttestimonie, howe vnlikeour mischeuous Maryesbe vnto Debora, vnderwhome were strangierschased owt of Israel,God so raising her vp tobe a mother anddeliuerer to hisoppressed people. But(alas) he hath raised vpthese Iesabelles to bethe vttermoste of hisplagues[112], the whichemans vnthankfulnes hathlong deserued. But hissecret and most iustiudgement, shal nether

excuse them, neithertheir mainteiners,because their counselsbe diuers. But toprosecute my purpose,let such as list to defendthese monstres in theirtyrannie, prbue first, thattheir souereinemaistresses be like toDebora in godlines andpitie: and secondarilie,that the same successedoth folowe theirtyrannie, which didfolowe theextraorelinarie regimentof that godlie matrone.

Which things althoghthey were able to do[113]

(as they neuer shalbe, letthem blowe til theybrust) yet shall herexample profet themnothing at all. For theyare neuer able to prouethat ether Debora, or anyother godlie woman[114]

(hauing thecommendation of theholie ghoste within thescriptures) hath vsurpedauthoritie aboue anyrealme or nation, byreason of their birth andblood. Nether yet did

they claime it by right orinheritance: but God byhis singular priuiledge,fauor, and grace,exempted Debora fromthe common maledictiongeuen to women in thatbehalf: and againstnature he made herprudent in counsel,strong in courage,happie in regiment, anda blessed mother anddeliuerer to his people.The whiche he didpartlie to aduance andnotifie the power of hismaiestie as well to his

ennemies, as to hisowne people[115]: in thatthat he declared himselfable to geue saluationand deliuerance, bymeanes of the mosteweake vesselles: andpartlie he did it toconfound and ashameallman of that age, becausethey had for the mostepart declined frome histrue obedience. Andtherfore was the spirit ofcourage, regiment, andboldnes taken from themfor a time to theirconfusion and further

humiliation. But whatmaketh this for Maryand her matchePhillippe? One thing Iwold aske of suche asdepend vpon theexample of Debora,whether she waswidowe or wife, whenshe iudged Israel, andwhen that God gaue thatnotable victorie to hispeople vnder her? Ifthey answer she waswidowe, I wold layagainst them thetestimonie of the holieghost, witnessinge that

[108]: Answerto the firstobiection.

[109]:Examplesagainst lawehaue nostrength whenthe question isof lawe.

[110]:NOTE.

she was wife toLapidoth[116]. And ifthey will shift, andalledge, that so shemight be called,notwithstanding that herhusband was dead, Ivrge them further, thatthey are not able to,proue it to be anycommon phrase andmaner of speache in thescriptures, that a womanshall be called the wifeof a dead man, exceptthat there be some noteadded, wherbie it maybe knowen that her

[111]:Antithesisbetwixt theformermatrones, andourIesabelles.

[112]:NOTE.

[113]:NOTE.

[114]: Nogodlie womandid euerclaimeauthoritieouer man byreason of her

husband is departed, asis witnessed ofAnna[117]. But in thisplace of the iudges,there is no note added,that her husband shuldbe dead, but rather theexpressed contrarie[118].For the text saith: In thattime a woman namedDebora a prophetesse,wife to Lapidoth iudgedIsrael, The holie ghostplainlie speaketh, thatwhat time she iudgedIsrael, she was wife toLapidoth. If she waswife, and if she ruled all

birth andblood.

[115]:Why Godsometimesworketh byextraordinariemeanes.

[116]:Iudic. 4.

[117]:Luc. 2

[118]:Iudic. 4

[119]:NOTE.

[120]:NOTE.

alone in Israel[119], thenI aske why did she notpreferre her husband tothat honor to be capitain,and to be leader to thehost of the Lord. If anythinke that it was herhusbande, the textproueth the contrarie.For it affirmeth thatBarak, of the tribe ofNephtalie was apointedto that office. If Barakhad bene her husband: towhat purpose shuld theholie ghost so diligentliehaue noted the tribe, andan other name then was

[121]: 2.Reg. 22.

[122]:Deboracommandednot as princesvse tocommande.

[123]: Toiudge is notalwayunderstand ofthe ciuilregiment.

[124]:Isaie 2. Isaie42. Mich. 4.Isaie. 5.

before expressed? Yeato what purpose shuld itbe noted, that she sendand called him? whereofI doubt not, but thateuerie reasonable mandoth consider that thisBarak was not herhusband, and theroflikwise it is euident, thather iudgement orgouernement in Israelwas no such vsurpedpower, as our quenesvniustlie possesse thisday, but that it was thespirit of prophecie,which rested vpon her,

[125]:Ezech. 20.Ezech. 22.Ezech. 34

[126]:Ezech. 23

[127]:NOTE.

what time the multitudeof the people wroghtwickedlie in the eyes ofthe Lord: by the whichespirit, she did rebuke theidolatrie and iniquitie ofthe people, exhort themto repentance, and in theend, did bring them thiscomfort, that God shulddeliuer them from thebondage and thraldom oftheir ennemies. And thisshe might do[120], notwithstanding that another did occupie theplace of the suprememagistral, (if any was in

those dayes in Israel)for, so I finde did Huldathe wife of Sallum in thedayes of Iosias king ofIuda[121] 'speakeprophecie and comfortthe king': and yet heresigned to her netherthe sceptre; nor thesword. That this ourinterpretacion, how thatDebora did iudge inIsrael is the truemeaning of the holieghost, the pondering andweying of the historicshall manifestlie proue.When she sendeth for

Barak, I pray you, inwhose name geueth shehim his charge?[122]

Doth she speake to himas kinges and princesvse to speake to theirsubiectes in suchecases? No, but shespeaketh, as she that hada speciall reuelationfrome God, whichenether was knovren toBarak nor to the people,saying: hath not the LordGod of Israelcommanded the? This isher preface, by thewhiche she wold stirre

vp the dull senses ofBarak, and of thepeople, willing topersuade vnto them, thatthe time was comen,when God wold shewehim selfe their protectorand deliuerer, in whichpreface she vsurpeth toher selfe, nether powernor authoritie. For shesaith not, I being thyprinces, thy maistresse,thy souereine ladie andquene, commatide thevpon thine allegeance,and vnder pain oftreason to go, and gather

an armie. No, shespoileth her self of allpower to commande,attributing that authoritieto God, of whom shehad her reuelation andcertitude to apoint Barakcapitain, which afterappeareth more plainlie.For when she haddeclared to him the holecounsel of God,apointing vnto himaswell the nombre of hissouldiors, as the tribes,owt of which they shuldbe gathered: and whenshe had apointed the

place of the batel,(whiche she coulde nothaue done, but byespeciall reuelation ofGod) and had assuredhim of victorie in thename of God, and yetthat he fainted andopenlie refused, to entrein to that iourney exceptthat the prophetessewold accompanie him,she did vse against himno external power, shedid not threaten himwith rebellion anddeath, but for assuranceof his faint hart and

weake conscience,being content to go withhim, she pronounceth,that the glorie shulde notbe his in that iourney,but that the Lord shuldsell Sisera in to the handof a woman. Such ashaue more pleasure inlight then in darknes,may clearlie perceiue,that Debora did vsurpeno such power norauthoritie, as our quenesdo this day claime. Butthat she was indued withthe spirit of wisdome, ofknowledge, and of the

true feare of God: andby the same she iudgedthe factes of the rest ofthe people. She rebukedtheir defection andidolatry, yea and alsodid redresse to herpower, the iniuries, thatwere done by man toman. But all this, I say,she did by the spirituallsworde, that is, by theworde of God, and notby any temporallregiment or authoritie,whiche she did vsurpeouer Israel. In which, Isuppose, at that time

there, was no laufullmagistrate, by the reasonof their greate affliction.For so witnesseth thehistoric, saying: AndEhud being dead, theLorde sold Israel in tothe hand of Iabin king ofCanaan. And he bySisera his capitainafflicted Israel greatliethe space of twentieyeares. And Debora herself, in her song ofthankes geuing,confesseth that beforeshe did arise mother inIsrael, and in the dayes

of Iael, there wasnothing but confusionand trouble. If any sticketo the terme, alledgingthat the holie ghost saith,that she iudgedIsrael[123]: let themvnderstand, that netherdoth the Ebrue word,nether yet the Latin,alwayes signifie ciuileiudgement, or theexecution of thetemporall sword, butmost commonlie is takenin the sense, which wehaue before expressed.For of Christ it is said:

he shal iudge manynations. And that heshall pronounceiudgement to thegentiles.[124] And yet itis euident, that he wasno minister of thetemporal sword. Godcommandeth Ierusalemand Iuda to iudgebetwixt him and hisvineyarde, and yet heapointed not them all tobe ciuil magistrates. ToEzechiel it is said[125]:shalt thou not iudge themsonne of man? and after:thou sonne of man, shalt

thou not iudge? shaltthou not iudge, I say, thecitie of blood? and also:behold, I shall iudgebetwixt beast and beast.And such places in greatnombre, are to befounde thrughout thehole scriptures, and yet Itrust, no man wilbe sofoolish, as to thinke thatany of the Propheteswere apointed by Godto be politike iudges, orto punishe the sinnes ofman, by corporalpunishment. No themaner of their iudgement

is expressed in thesewordes[126]: Declare tothem all theirabominations, and thoushalt say to them: Thussaith the Lorde God: acitie shedding blood inthe middest of her, thather time may approcheand which hath madeidoles against her selfe,that she might bepolluted. Thou hasttransgressed in theblood which thou hastshed, and thou arepolluted in the idoles,which thou hast made.

Thus, I say, do theprophetes of God iudge,pronouncing thesentence of God againstmalefactors. And so Idoubt not but Deboraiudged, what time Israelhad declined from God:rebuking their defection,and exhorting them torepentance, withoutvsurpation of any ciuillauthoritie. And if thepeople gaue vnto her fora time any reuerence orhonour, as her godlinesand happie counsel didwell deserue, yet was it

no such empire, as ourmonstres claime[127].For which of her sonnesor nerest kinsmen leftshe ruler and iudge inIsrael after her. Theholie ghost expressethno such thing. Wherof itis euident, that by herexample God offreth nooccasion to establishany regiment of womenaboue men, realmes, andnations.

But now to the secondobiection[128]. In whichewomen require (as to

them appeareth) nothingbut equitie and iustice.Whilest they and theirpatrones for them,require dominion andempire aboue men. Forthis is their question: Isit not lauful, that womenhaue their right andinheritance, like as thedoughters of Zalpheadwere commanded by themouth of Moses to hauetheir portion of groundein their tribe?

[128]: Ananswer to thesecondobiection.

I answer, it is not onlielaufull that womenpossesse their

inheritance, but I affirmealso that iustice andequitie require, that sothey do. But therwith Iadde that whiche gladliethey list notvnderstand[129]: that tobeare rule or authoritieouer man, can neuer beright nor inheritance towoman. For that canneuer be iust inheritanceto any person, whicheGod by his word hathplainlie denied vntothem: but to all womenhath God deniedauthoritie aboue man, as

moste manifestlie isbefore declared:Therfore to her it canneuer be inheritance.And thus must theaduocates of our ladiesprouide some betterexample and strongarargument. For the lawemade in fauor of thedoughters of Zalphead,will serue them nothing.And assuredlie greatewonder it is, that in sogreate light of Goddestruthe, men list to gropeand wander in darknes.For let them speak of

conscience[130]: if thepetition of any of thesefore named women wasto reigne ouer any onetribe, yea or yet ouerany one man withinIsrael. Plain it is, theydid not, but onelierequired, that they mighthaue a portion of groundamonge the men of theirtribe, lest, that the nameof their father shuld beabolished. And this wasgraunted vnto themwithout respect had toany ciuil regiment. Andwhat maketh this, I pray

you, for the establishingof this monstruousempire of women? Thequestion is not: ifwomen may not succedeto possession, substancepatrimonie orinheritance, such asfathers may leaue totheir children, for that Iwillinglie grant[131]: Butthe question is: ifwomen may succede totheir fathers in offices,and chieflie to thatoffice, the executorwherof doth occupie theplace and throne of God.

And that I absoluteliedenie: and feare not tosay, that to place awoman in authoritieaboue a realme, is topollute and prophane theroyall seate, the throneof iustice, which oght tobe the throne of God:and that to mainteinethem in the same, isnothing els, butcontinuallie to rebellagainst God. One thingthere is yet to be notedand obserued in thelawe[132] madeconcerning the

inheritance of thedoughters of Zalphead,to wit, that it wasforbidden vnto them tomarie without theirowne tribe, lest thatsuch portion as fell totheir lotte, shuld betransferred frome onetribe to an other, and soshuld the tribe ofManasses be defraudedand spoiled of their iustinheritance by theiroccasion. For auoidingof which it wascommanded by Moses,that they should marie in

the familie or housholdeof the tribe and kindredof their father. Wonder itis that the aduocates andpatrones of the right ofour ladies did notconsider and ponder thislawe[133] before thatthey counseled theblinde princes andvnworthie nobles oftheir countries, to betraythe liberties therof in tothe handes of strangiers.England for satisfying ofthe inordinat appetitesof that cruell monstreMarie (vnworthie by

reason of her bloodietyrannie, of the name ofa woman) betrayed(alas) to the proudespaniarde: andScotlande by the rashemadnes of foolishgouerners, and by thepractises of a craftiedame resigned likewise,vnder title of mariage into the power of France.Doth such translation ofrealmes and nationsplease the iustice ofGod, or is thepossession by suchmeans obteined, lauful

[129]: whatwoman woldnot gladlyheare.

[130]: thedaughters ofZalpheaddesired toreigne ouer noman in Israel.

[131]:women may

in his sight? Assured Iam that it is not[134]. Noother wise, I say, then isthat possession,wherunto theues,murtherers, tyrannes andoppressors do attein bytheft, murther, tyrannie,violence, deceit, andoppression, whiche Godof his secrete (but yetmost iust) iudgementdoth often permit forpunishment, as wel ofthe sufferers, as of theviolent oppressors, butdoth neuer approue thesame as laufull and

succede toinheritancebut not tooffice.

[132]:Num. 36

[133]:Our patronesfor women donot marke thiscaution.

[134]:Realmesgotten bypractises areno iusteposession.

[135]:

godlie. For if he woldnot permit that theinheritance of thechildren of Israel shuldpasse frome one tribe toan other by the mariageof any doughter, notwithstanding[135] thatthey were all onepeople, all spake onetonge, all weredescended of one father,and all did professe oneGod, and one religion: Ifyet, I say, God wold notsuffer that thecommoditie and vsuallfrute, which might be

NOTE.[136]: The

spaniardesare Iewes andthey braggethat Marie ofEngland is theroote of Iesse.

[137]:Note the lawwhich he hathproclaimed inFranceagainst suchas he termethLutherians.

[138]:Act. 17.

gathered of the portionof grounde limited andassigned to one tribeshulde passe to an other:Will he suffer that theliberties, lawes,commodities and frutesof hole realmes andnations, be geuen in tothe power anddistribution of others, bythe reason of mariage,and in the powers ofsuche, as besides, thatthey be of a strangetonge, of strange manersand lawes, they are alsoignorant of God,

[139]:Deuter. 2.

[140]:Deut.32.

[141]:NOTE.

[142]:Cicero offic.lib. I.

[143]:Realmesgotten bymariage, isuniustconquest.

ennemies to his truth,deniers of Christ Iesus,persecutors of his truemembres, and haters ofall vertue? As theodious nation ofspaniardes dothmanifestlie declare:who for very despit,which they do beareagainst Christe Iesus,whome their forefathersdid crucifie (for Iewesthey are[136], as historiesdo witnesse, and theythem selues confesse)do this day make plainewarre against all true

professors of his holiegospell. And howeblindlie andoutragiouslie the frencheking, and his pestilentprelates do, fight againstthe veritie of God, theflaming fiers, which lickvp the innocent blood ofChristes membres, dowitnesse, and by hiscruel edictes is notifiedand proclaimed[137].And yet to these twocruell tyrannes (toFrance, and Spain Imeane) is the right andpossession of England

and Scotland apointed.But iust or laufull shallthat possession neuerbe, till God do chaungethe statute of his formerlawe: whiche he willnot do for the pleasureof man. For he hath notcreated the earth tosatisfie the ambition oftwo or three tyrannes,but for the vniuersallseed of Adam[138]: andhath apointed anddefined the boundes oftheir habitation todiuerse nations,assigning diuers

countries as he him selfeconfesseth, speaking toIsrael in thesewordes[139]: You shalpasse by the boundesand limiter, of yourbretheren the sonnes ofEsau, who dwell inmount Seir. They shallfeare you. But takediligent hede, that yeshewe not your seluescruell against them. ForI will geue you no partof their land. No not thebredth of a foote. Formount Seir I haue geuento Esau to be possessed.

And the same he dothwitnesse of the sonnesof Lot[140], to whom hehad geuen Arre to bepossessed. And Mosesplainlie affirmeth, thatwhen the almightie diddistribute, and diuidepossessions to thegentiles, and when hedid disperse, and scatterthe sonnes of men, thatthen he did apoint thelimites and boundes ofpeoples, for the nomberof the sonnes of Israel.Wherof it is plain[141],that God hath not

exposed the earth inpray to tyrannes, makingall thing laufull, whichby violence and murtherthey may possesse, butthat he hath apointed toeuery seuerall nation, aseuerall possession,willing them to standcontent (as nature didteache an ethnik[142] toaffirme) with thatportion, which by lotteand iust meanes they hadmioyed. For whatcauses God permitteththis his distribution tobe troubled, and the

realmes of auncientnations to be possessedof strangiers, I delay atthis time to intreate.Onlie this I haue recitedto geue the worlde tovnderstand, that thereigne, empire, andauthoritie of women[143],hath no grounde withinGoddes scriptures. Yeathat realmes orprouinces possessed bytheir mariage, isnothinge but vniustconquest. For so litledoth the lawe made forthe doughters of

Zalphead helpe thecause of your quenes,that vtterlie it fightethagainst them, bothdamning their authoritieand fact. But now to thethirde objection.The consent, say they, ofrealmes and lawespronounced andadmitted in this behalfe,long consuetude andcustorne, together withfelicitie of some womenin their empires haueestablished theirauthoritie[144]. Towhome, I answer, that

nether may the tyrannieof princes, nether thefoolishnes of people,nether wicked lawesmade against God,nether yet the felicitiethat in this earthe mayherof insue, make thatthing laufull, whiche heby his word hathmanifestlie condemned.For if the approbation ofprinces and people,lawes made by men, orthe consent of realmes,may establishe any thingagainst God and hisword, then shuld

idolatrie be preferred tothe true religion. For morealmes and nations, molawes and decreespublished by Emperourswith common consent oftheir counsels, haueestablished the one, thenhaue approued the other.And yet I thinke that noman of soundeiudgement, will therforeiustifie and defendidolatrie. No more oghtany man to mainteinethis odious empire ofwomen, althogh that itwere approued of all

[144]: Answerto the thirdobiection.

[145]:women mayand oght to bedeposed fromauthoritie.

men by their lawes. Forthe same God that inplain wordes forbiddethidolatrie, doth alsoforbidde the authoritieof women ouer man. Asthe wordes of saintPaule before rehearseddo plainly teach vs. Andtherfore whether womenbe deposed from thatvniust authoritie[145]

(haue they neuervsurped it so long) or ifall such honor be deniedvnto them, I feare not toaffirme that they arenether defrauded of

right, nor inheritance.For to women can thathonor neuer be due norlaufull (muche lesseinheritance) whiche Godhath so manifestliedenied vnto them.I am not ignorant that thesubtill wittes of carnallmen (which can neuerbe broght vnderobedience of Goddessimple preceptes tomaintein this monstruousempire) haue yet twovaine shiftes[146]. Firstthey alledge, that albeitwomen may not

absolutelie reigne bythemselues, becausethey may nether sit iniudgement, netherpronounce sentence,nether execute anypublike office: yet maythey do all such thingesby their lieutenantes,deputies and iudgessubstitute. Secondarilie,say they, a woman borneto rule ouer anyrealme,may chose her ahusband, and to him shemay transfer and geueher authoritie and right.To both I answer in

fewe wordes. First thatfrome a corrupt andvenomed fountein canspring no holsomewater: Secondarilie thatno person hath power togeue the thing, whichdoth not iustlieappertein to themselues[147]: But theauthoritie of a woman isa corrupted fountein,and therfore from hercan neuer spring anylauful officer. She is notborne to rule ouer men:and therfore she canapointe none by her gift,

nor by her power(which she hathn ot) tothe place of a laufullmagistrat. And therforewho soeuer receiueth ofa woman[148], office orauthoritie, areadulterous and bastardofficers before God.This may appearestraunge at the firstaffirmation, but if wewill be as indifferentand equall in the causeof God, as that we canbe in the cause of man,the reason shallsodeinlie appeare. The

case suposed, that atyranne by conspiracievsurped the royall seatand dignitie of a king,and in the same did soestablished him selfe,that he apointed officers,and did what him list fora time, and in this meanetime, the natiue kingmade streit inhibition toall his subiectes, thatnone shuld adhere to thistraitor, nether yetreceiue any dignitie ofhim, yet neuer the lessethey wold honor thesame traitor as king, and

becomme his officers inall affaires of therealme. If after, thenatiue prince didrecouer his iust honorand possession, shuld herepute or esteme anyman of the traitorsapointement for a laufullmagistrate? or for hisfrende and true subiect?or shuld he not ratherwith one sentencecondemne the head withthe membres? And if sohe shuld do, who wereable to accuse him ofrigor? much lesse to

condemne his sentenceof iniustice. And darewe denie the samepower to God in the likecase? For that womanreigneth aboue man, shehath obteined it bytreason and conspiraciecommitted against God.Howe can it be then, thatshe being criminall andgiltie of treason againstGod committed, canapointe any officerpleasing in his sight? Itis a thingimpossible[149].Wherefore let men that

[146]: thefourth

receiue of womenauthoritie, honor oroffice, be mostassuredly persuaded,that in so mainteiningthat vsurped power, theydeclare them seluesennemies to God. If anythinke, that because therealme and estatestherof, haue geuen theirconsentes to a woman,and haue establishedher, and her authoritie:that therfore it is laufulland acceptable beforeGod: let the same menremembre what I haue

obiection.[147]:

women canmake nolaufull officer.

[148]: LetEngland andScotland takehede.

[149]:woman inauthoritie isrebel againstGod.

[150]:what thenobilite oughto do in this

said before, to wit, thatGod can not approue thedoing nor consent of anymultitude, concludingany thing against hisworde and ordinance,and therfore they musthaue a more assureddefense against thewrath of God, then theapprobation and consentof a blinded multitude,or elles they shall not beable to stand in thepresence of theconsuming fier: that is,they must acknowledgethat the regiment of a

behalf.[151]: 2

Reg. II.[152]:

Marke thisfact, for itagreeth withGoddes lawepronounced.

woman is a thing mostodious in the presenceof God. They mustrefuse to be herofficers[150], becauseshe is a traitoresse andrebell against God. Andfinallie they must studieto represse herinordinate pride andtyrannie to the vttermostof their power. Thesame is the dutie of thenobilitie and estates, bywhose blindnes awoman is promoted.First in so farre, as theyhaue moste haynouslie

offended against God,placing in authoritiesuche as God by hisworde hath remouedfrome the same,vnfeinedly they oght tocall for mercie, andbeing admonished oftheir error and damnablefact, in signe and tokenof true repentance, withcommon consent theyoght to retreate that,which vnaduisedlie andby ignorance they hauepronounced, and oghtwithout further delay toremoue from authority

all such persones, as byvsurpation, violence, ortyrannie, do possessethe same. For so didIsrael and Iuda after theyhad reuolted fromDauid, and Iuda alone inthe dayes of Athalia[151].For after that she bymurthering her sonneschildren, had obteinedthe empire ouer the land,and had most vnhappeliereigned in Iuda sixyears, Ichoiada the highpriest called together thecapitaines and chiefrulers of the people[152],

and shewing to them thekinges sonne Ioas[h],did binde them by anothe to depose thatwicked woman, and topromote the king to hisroyall seat, which theyfaithfullie did, killingeat his commandementnot onlie that cruell andmischeuous woman, butalso the people diddestroie the temple ofBaal, break his altarsand images, and killMathan Baales highpriest before his altars.The same is the dutie

aswell of the estates, asof the people that hathbene blinded. First theyoght to remoue fromehonor and authoritie,that monstre in nature.(so call I a woman cledin the habit of man, yeaa woman against naturereigning aboue man).Secondarilie if anypresume to defende thatimpietie, they oght not tofeare, first to pronounce,and then after to executeagainst them thesentence of deathe. Ifany man be affraid to

violat the oth ofobedience, which theyhaue made to suchemonstres, let them bemost assuredlypersuaded, that as thebeginning of their othes,preceding fromignorance was sinne, sois the obstinate purposeto kepe the same,nothinge but plainerebellion against God.But of this mater in thesecond blast, Godwilling, we shall speakemore at large.

And nowe to put an endto the first blast, seingthat by the ordre ofnature, by themalediction and cursepronounced againstwoman, by the mouth ofS. Paule the intrepreterof Goddes sentence, bythe example of thatcommon welth, inwhiche God by his wordplanted ordre andpolicie, and finallie bythe iudgement of themost godlie writers,God hath deiectedwoman frome rule,

dominion, empire, andauthoritie aboue man.Moreouer, seing thatnether the example ofDebora, nether the lawemade for the doughtersof Zalphead, nether yetthe foolishe consent ofan ignorant multitude, beable to iustifie thatwhiche God so plainliehath condemned: let allmen take hede whatquarell and cause fromehence furthe they dodefend[153]. If God raisevp any noble harte tovendicat the libertie of

his countrie, and tosuppresse themonstruous empire ofwomen, let all suche asshal presume to defendthem in the same, mostecerteinlie knowe, that inso doing, they lift theirhand against God, andthat one day they shallfinde his power to fightagainst their foolishnes.Let not the faithfull,godlie, and valianthartes of Christessouldiers be vtterliediscouraged, nether yetlet the tyrannes reioise,

[153]:Anadmonition.

[154]:Iudic. 20.

albeit for a time theytriumphe against suchasstudie to repressetheir tyrannie, and toremoue them from vniustauthoritie. For thecauses alone, why hesuffereth the souldiers tofail in batel, whomeneuerthelesse hecommandeth to fight assomtimes did Israelfighting againstBeniamin. The cause ofthe Israelites was mostiust: for it was topunishe that horribleabomination of those

sonnes of Belial[154],abusing the leuites wife,whome the Beniamitesdid defend. And theyhad Goddes precept toassure them of welldoing. For he did notonelie commande themto fight, but alsoapointed Iuda to be theirleader and capitain, andyet fell they twise inplain batel against thosemost wicked adulterers.The secret cause of this,I say, is knowen to Godalone. Rut by his euidentscriptures we may

assuredly gather[155],that by such means dothhis wisdome somtimes,beat downe the pride ofthe flesh (for theIsraelites at the firstetrusted in theirmultitude, power andstrength) and somtimesby such ouerthrowes, hewill punish the offensesof his owne children,and bring them, to thevnfeined knowledge ofthe same, before he willgeue them victorieagainst the manifestcontemners, whom he

hath apointedneuerthelesse tovttermost perdition: asthe end of that batel didwitnesse. For althoghwith greate murther thechildren of Israel didtwise fall before theBeniamites, yet afterthey had wept before theLorde, after they hadfasted and madesacrifice in signe oftheir vnfeinedrepentance, they sopreuailed against thatproude tribe ofBeniamin[156], that after

25 thousande strong menof warre were killed inbatel, they destroyedman, woman, childe andbeaste, as well in thefieldes, as in the cities,whiche all were burnedwith fier, so that onelieof that hole triberemained six hundredthmen, who fled to thewildernes, where theyremained fouremonethes, and so weresaued. The same God,who did execute thisgreuous punishment,euen by the handes of

those[157], whom hesuffred twise to beouercomen in batel, doththis day retein his powerand justice. CursedIesabel of England, withthe pestilent anddetestable generation ofpapistes, make no litlebragge and boast, thatthey haue triumphed notonly against Wyet, butalso against all such ashaue entreprised anything against them ortheir procedinges. Butlet her and themconsider, that yet they

haue not preuailedagainst god, his throne ismore high, then that thelength of their hornes beable to reache. And letthem further consider,that in the beginning oftheir bloodie reigne, theharuest of their iniquitiewas not comen to fullmaturitie and ripenes.No, it was so grene, sosecret I meane, socouered, and so hid withhypocrisie, that somemen (euen the seruantesof God) thoght it notimpossible, but that

wolues might bechanged in to lambes,and also that the viperemight remoue her naturalvenom. But God, whodoth reuele in his timeapointed the secretes ofhartes, and that willhaue his iudgementesiustified euen by theverie wicked, hath nowgeuen open testimonie ofher and their beastliecrueltie. For man andwoman, learned andvnlearned, nobles andmen of baser sorte, agedfathers and tendre

[155]: WhyGodpermittethsomtimes hisownesouldiers tofail in batel.

[156]:Iudic. 20

[157]:NOTE.

[158]: Theauthoritie ofall women, isa wall without

damiselles, and finailiethe bones of the dead,aswell women as menhaue tasted of theirtyrannie, so that now notonlie the blood of fatherLatimer, of the mildeman of God the bishopof Cantorburie, oflearned and discreteRidley, of innocent ladieIane dudley, and manygodly and worthiepreachers, that can notbe forgotten, such as fierhath consumed, and thesworde of tyranniemoste vniustlie hath

foundation.

shed, doth call forvengeance in the earesof the Lord God ofhostes: but also thesobbes and teares of thepoore oppressed, thegroninges of the angeles,the watch men of theLord, yea and euerieearthlie creature abusedby their tyrannie docontinuallie crie andcall for the hastieexecution of the same. Ifeare not to say, that theday of vengeance,whiche shall apprehendthat horrible monstre

Iesabal of England, andsuche as maintein hermonstruous crueltie, isalredie apointed in thecounsel of the Eternall;and I verelie beleue thatit is so nigh, that sheshall not reigne so longin tyrannie, as hithertoshe hath done, whenGod shall declare himselfe to be her ennemie,when he shall pourefurth contempt vpon her,according to hercrueltie, and shal kindlethe hartes of such, assomtimes did fauor her

with deadly hatredagainst her, that theymay execute hisiudgementes. Andtherfore let such asassist her, take hedewhat they do. Forassuredlie her empireand reigne is a wallwithout foundation[158]: Imeane the same of theauthoritie of all women.It hath benevnderpropped this blindtime that is past, withthe foolishnes of people;and with the wickedlawes of ignorant and

tyrannous princes. Butthe fier of Goddesworde is alredie laideto those rotten proppes(I include the Popeslawe with the rest) andpresentlie they burn,albeit we espie not theflame: when they areconsumed, (as shortliethey will be, for stubleand drie timbre can notlong indure the fier) thatrotten wall, the vsurpedand vniust empire ofwomen, shall fall by itself in despit of all man,to the destruction of so

manie, as shall labor tovphold it. And therforelet all man beaduertised, for thetrumpet hath onesblowen.

Praise God ye that fearehim.

The following postscript occurs at p.78 of JOHN KNOX'S Appellation &c.,which is dated "From Geneua. The 14 ofIuly, 1558."

IOHN KNOXETO THE

READER.Because many are offended at the

first blast of the trompett, in whiche Iaffirme, that to promote a woman tobeare rule, or empire aboue any realme,nation or citie, is repugnant to nature,contumelie to God, and a thing mostecontrariouse to his reuealed andapproued ordenance: and because also,that somme hath promised (as Ivnderstand) a confutation of the same, Ihaue delayed the second blast, till such

tyme as their reasons appere, by thewhich I either may be reformed inopinion, or els shall haue furtheroccasion more simply and plainly tovtter my iudgement. Yet in the meanetyme for the discharge of my conscience;and for auoyding suspition, whiche mightbe ingendred by reason of my silence, Icould not cease to notifie thesesubsequent propositions, which by Godsgrace I purpose to entreate in the secondblast promised.

1 It is not birth onely norpropinquitie of blood, that maketh akinge lawfully to reign aboue a peopleprofessing Christe Iesus, and his eternallveritie, but in his election must theordenance, which God hath established,

in the election of inferiour iudges beobserued.

2 No manifest idolater nornotoriouse transgressor of gods holiepreceptes o[u]ght to be promoted to anypublike regiment, honour or dignitie inany realme, prouince or citie, that hathsubiected the[m] self to Christe lesusand to his blessed Euangil.

3 Neither can othe nor promessebynd any such people to obey andmaintein tyrantes against God andagainst his trueth knowen.

4 But if either rashely they hauepromoted any manifest wicked personne,or yet ignorantly haue chosen suche aone, as after declareth him selfvnworthie of regiment abouc the people

of God (and suche be all idolaters andcruel persecuters) moste iustely may thesame men depose and punishe him, thatvnaduysedly before they did nominate,appoint and electe.

MATTH. VI.

If the eye be single, the whole bodyshalbe clere.

[Underlying these Propositions is thegreat truth that the Rulers exist for thepeople, and not the people for theRulers.]

APPENDIX.

JOHN KNOX'sapologetical Defence

of his First Blast &c. toQueen ELIZABETH.12 JULY 1559. JOHN KNOX to Sir

WILLIAM CECIL.

The spreit of wisdom heall your hartto the glorie of God and to the comforteof his afflicted mind.

On[e] caus[e] of my present writingis ryght honorable humblie to requyr youto Deliuer this other lettre enclosed tothe quenes grace quilk conteaneht in few

and sempill wordes my confession whatI think of her authoritie, how far it isJust, and what may make it odious ingoddis presence.

I hear there is a confutation sett furhtin prent against the first blast. Godgraunt that the writar haue no moresought the fauours of the world, no lessthe glory of God and the stablecommoditie of his country then did himwho interprised in that blast to vt[t]erhis Conscience. When I shall hauetym[e] (which now Is Dear and straittvnto me) to peruse that work I willcommunicat[e] my Judgement with youconcernying the sam[e]. The tym[e] Isnow sir that all that eyther thrust ChristJesus to r[e]ing in this yle, the liberties

of the sam [e] to be keapt, to theinhabitantes therof, and theire hartis tobe joyned together in love vnfeanedought rather to study how the sam[e] maybe brought to pass then vainly to trauallfor the maintenance of that wharofallready we have seen the daunger, andfelt the smart.

State Papers, Scotland, Vol. Art. 57.in Public Record office, London.

20 JULY 1559. JOHNKNOX'S Declaration toQUEEN ELIZABETH.

To the verteuus and godlie

ELIZABEHT by the grace of GOD quenof England etc JOHN KNOX desirehtthe perpetuall Encrease of the HolieSpiritt. etc.

As your graces displeasur against memost Iniustlie conceaned, hath be[en]and is to my wretched hart a burthengrevous and almost intollerabill, so isthe testimonye of a clean conscience tome a stay and vphold that in desperationI sink not, how vehement that ever thetemptations appear, for in GODDispresence my conscience beareht mereacord that maliciouslie nor of purposeI inoffended your grace, nor your realme.And therfor how so ever I be ludged byman, I am assured to be absolued by himwho onlie knoweht the secreatis of

hartes.I can not Deny the Writeing of a

booke against the vsurped aucthoritieand Iniust regiment of wemen, neytheryet am I mynded to retract or to call anyprincipall point or proposition of thesam[e], till treuth and veritie do fartherappear, but why that eyther your grace,eyther yit ony such as vnfeanedliefavourthe libertie of England should beoffended at the aucthor of such a work Ican perceaue no iust occasion. For firstmy booke tuchheht not your graces'person in especiall, neyther yit is itpreiudiciall till any libertie of therealme yf the tyme and my Writing beindifferently considered. How could I beenemy to your graces person? for

deliuerance quhairof I did mor[e] study,and interprise farther, than any of thosethat now accuse me. And as concerningyour regiment how could? or can I envythat? which most I haue thrusted and forthe which (as obliuion will suffer) Irender thankis vnfeanedlie unto GODthat is, that it hath pleased Him of Hiseternall goodnes to exalt your head(which tymes wes in Daunger) to themanifestation of his glorie andextirpation of Idolatrie.

And as for any offence whiche I hafcommitted against England eyther inwriteing that or of any other werk I willnot refuse that moderate and indifferentmen Iudge and decerne betwixt me andthost that accuse me. To witt Whither of

the partijs Do most hurt the libertie ofEngland, I that afferme that no womanmay be exalted above any realme tomak[e] the libertie of the sam[e] thrall toa straunge, proud, and euell nation, orthai that approve whatsoeuir pleasethprinces for the tyme.

Yf I were wer[e] asweall disposedtill accuse, as som of them (till thairowne schame) haue declared thameselves I nothing dowbt but that in fewwordis I should lett ressonabill menvnderstand that som that this Day lowliecrouche to your grace, and lauboure tomake me odious in your eyes, did in youraduersitie neyther shew thame selvisfaithfull frendis to your grace, neyther yitso loving and cairfull ouer thair native

cuntry as now thai wold be esteamed.But omitting the accusation of others

for my owne purgation and for yourgraces satisfaction I say. That nothyng inmy booke conceaued Is, or can bepreiudiciall to your graces iust regimentprouided that ye be not found vngrateunto GOD. Vngrate ye shalbe proued inpresence of His throne, (howsoeuir thatflatterairs Iustifie your fact) yf yetransfer the glory of that honour in whichye now stand to any other thing, then tothe dispensation of His mercy whichonelye mackethe that lauthfull to yourgrace Which nature and law Denyeth toall woman. Neyther wold I that yourgrace should fear that this yourhumiliation befoir GOD should in any

case infirm or weaken your Iust andlauthfull authoritie befoir men. Naymadam such vnfeaned confession ofgoddis benefittis receaued shalbe theestablishment of the sam[e] not onelye toyour self, bot also to your sead andposteritie. Whane contrariwise a prowdconceat, and eleuation of your selfshalbe the occasion that your reingshalbe vnstabill, trublesum and schort.

GOD is witness that vnfeanedlie Iboth love and reverence your grace, yeaI pray that your reing may be long,prosperous, and quyet. And that for thequyetnes which CHRISTIS membrisbefore persecuted haue receaued vnderyow but yit yf I should flatter your graceI were no freind, but a deceavabill

trater. And therfor of conscience I amcompelled to say, that neyther theconsent of peopill, the proces of tyme,nor multitude of men, can establish a lawwhich GOD shall approve, butwhatsoeuer He approveht (by hiseternall word) that shalbe approued, andwhatsoeuer he dampneth shalbecondampneth, though all men in earthwold hasard the iustification of thesam[e]. And therfor[e] madam the onlieway to retean and to keap thosebenefittes of GOD haboundandliepowred now of laitt Dayis vpon yow,and vpon your realme is vnfeanedlie torendir vnto GOD, to His mercy andvndeserued grace the [w]holl glory ofthis your exaltatioun, forget your byrth

and all tytill which thervpon dothhing[e], and considder deaplie how forfeir of your lyfe ye did declyne fromGOD, and bow till Idolatrie. Lett it notappear a small offence in your eyis, thatye haue declyned from CHRIST IESUSin the Day of his battale, neyther yitwold I that ye should esteam that mercyto be vulgar and commone which yehaue receaued. To witt, that GOD hathcovered your formar offence, hathpresented yow when ye were mostunthankfull, and in the end hath exaltedand raised yow vp not onlie from theDust, but also from the portes [gates] ofdeath to reull above his people for theconfort of his kirk. It aperteaneth to yowthairfor to ground the iustice of your

aucthoritie not vpon that law which fromyear to year Doth change, but vpon theeternall prouidence of Hym whocontrarfy to nature, and without yourdeserving hath thus exalted your head.

Yf thus in GODDis presence yehumill [humble] your self, as in my hart Iglorifie GOD for that rest granted to Hisafflicted flock within England under yowa weak instrument, so will I with toungand pen iustifie your aucthoritie andregiment as the HOLIE GHOST hathiustified the same In DEBORA, thatblessed mother in Israeli, but yf thesepremisses (as GOD forbid) neglected,ye shall begyn to brag of your birth, andto build your aucthoritie vpon your ownelaw, flatter yow who so list youre

felicite shalbe schort. Interpret myrud[e] wordis in the best part as writtenby him who is no ennemye to your grace.

By diuerse letters I haue requiredlicence to vesitt your realme not to seikmy self neyther yit my owen ease, orcommodite. Whiche yf ye now refuseand. deny I must remit my [?] to GOD,adding this for conclusioun, thatcommonlie it is sein that such as luf notthe counsall of the faithfull (appear itnever so scharp) are compelled tofollow the Deceat of flatteraris to thairowen perdition. The mighty Spreit of theLord IESUS move your hart tovnderstand what is said, geve vnto yowthe discretion of spirittes, and so reullyow in all your actlonis and interprisis

that in yow GOD may be glorified, Hischurch edified, and ye your self as alivelie member of the sam[e] may be anexempill and mirroure of vertew and ofgodlie Lief till others.

So be it. Off Edinburgh the 20. Dayof Julij. 1559.

By your graces [w]holly to commandin godlynes.

Endorsed. JOHN KNOX.To the ryght myghty ryght high and

ryght excellent princesse ELZABETHquen of England, etc.

Be these Deliuered State Papers,Scotland, Vol. 1 Art. 65.

20 MARCH 1561. THOMAS

RANDOLPH to SirWILLIAM CECIL. [From

Berwick on Tweed.]

Master KNOX in certayne articlesgeuen vnto my Lord JAMES at this tymehath mytigated some what the rigour ofhis booke, referringe myche vnto ye tymethat the same was wrytten.

State Papers, Scotland, Vol. 6, Art.37.

5 AUG. 1561. JOHNKNOX's second Defence to

Queen ELIZABETH.

Grace from GOD the Father throughtour Lord JESUS with perpetuallEncrease of his holie spiritt.

May it please your maiestie that it isheir certainlie spoken that the Queen ofScotland [MARY Queen of Scots]travaleht earnestlie to have a treatiseintituled the first blast of the trompettconfuted by the answere of the learned inDiuerse realmes, And farther that shelauboureht to inflambe the hartes ofprinces against the writar. And becausethat it may appear that your maiestie hathinterest, that she myndeht to trauall withyour grace, your graces counsell, andlearned men for Judgement against sucha common enemy to women and to thairregiment. It were but foolishnes to me to

prescribe vnto your maiestie what is tobe done in any thing but especialie insuch thinges as men suppose Do tuochmy self. But of on[e] thing I think my selfassured and therefor I Dar[e] notconceall it. To witt that neyther Doht oursoueraine so greatlie fear her owenestate by reasson of that book, neytheryet Doth she so vnfeanedlie fauour thetranquilitie of your maiesties reing andrealme that she wo[u]lde tack so greatand earnest paines onles that her craftycounsall in so Doing shot att a farthermarck.

Two yeres ago I wrote vnto yourmaiestie my full Declaration tuochingthat work, experience since hathschawen that I am not Desirous of

Innovations [i.e. in Government], so thatCHRIST JESUS be not in his membersopenlie troden vnder the feitt of thevngodlie. With furthie purgation I willnot trouble your maiestie for the present.Besechinge the Eternall so to assist yourHighnes in all affaires, that in his sightyou may be found acceptable, yourregiment profitable to your commonwealht, and your factes [deeds] to besuch that Iustlie thei may be praised ofall godlie vnto the cuming of the lordJESUS to whose mighty protection Iunfeanedlie committ your maiestie.

From Edinburgh the 5 of August1561

Your maiesties suruand to commandin godlines

Endorsed JOHN KNOX.To the myghty and excellent princess

ELIZABETH the Quenes maiestie ofENGLAND be these deliuered.

State Papers, Scotland, Vol. 6, Art55.

Despite this triumphant appeal to hisquiet citizenship under MARY STUART,the following description of her mothershows that the great Scotchman neveraltered his private opinion on thissubject.

The peace as said is contracted. TheQueene Dowager past by sea toF[r]aunce with gallies that for thatpurpose were prepared and tooke with

her diuerse of the nobilitie of Scotland.The Earles HUNTLY, GLENCAIRNE,MERSHELL, CASSILLES. The LordesMAXWELL, flying, Sir GEORGEDOWGLASSE, together with all thekings sonnes, and diuerse Barrones, andgentlemen of Ecclesiasticall estate: theBishop of GALLOWAY, and manieothers, with promise that they should berechlie rewarded for their good seruice.What they receaued we can not tell, butfew were made rich at their returning.The Dowager had to practise somewhatwith her brethren, the Duke of GWYSEand the Cardinal of LORA[I]NE. Theweight wherof the gouernour after felt:for shortlie after his returning, was thegouernour deposed of the gouernement

(Iustlie by GOD, but most iniustlie byman) and she made regent, in the yere ofour Lord 1554. And a crowne put vponher head, as seemelie a sight (if men hadeyes) as to put a saddle vpon the back ofan vnruly cow. And so beganne she topractise, practise vpon practise, howFraunce might be aduanced, hir friendsmade rich, and she brought to immortallglorie. For that was her common talke,"So that I may procure the wealth andhonour of my friendes, and a good famevnto my selfe, I regarde not what GODdoe after with me." And in verie deedein deepe dissimulation to bring her ownepurpose to effect she passed the commonsort of women, as we will after heare.But yet GOD to whose Gospell she

declared her selfe enemie, in the end[did] frustrate her of her deuises.

The Historic of the Church ofScotland, pp. 192-193. [Ed. 1584].

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