The First Blast of the Trumpet against the monstrous regiment of Women Part 4

[Sidenote 122: Debora commanded not as princes vse to commande.]

[Sidenote 123: To iudge is not alway understand of the ciuil regiment.]

[Sidenote 124: Isaie 2. Isaie 42. Mich. 4. Isaie. 5.]

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

[Sidenote 126: Ezech. 23]

[Sidenote 127: NOTE.]

To the first, I answer, that particular examples do establishe no common lawe[108]. The causes were knowen to G.o.d alon, why he toke the spirite of wisdome and force frome all men of those ages, and did so mightely a.s.sist women against nature, and against his ordinarie course: that the one he made a deliuerer to his afflicted people Israel: and to the other he gaue not onlie perseuerance in the true religion, when the moste parte of men had declined from the same, but also to her he gaue the spirit of prophecie, to a.s.sure king Iosias of the thinges which were to come. With these women, I say, did G.o.d worke potentlie, and miraculouslie, yea to them he gaue moste singular grace and priuiledge. But who hath commanded, that a publike, yea a tyrannicall and moste wicked lawe be established vpon these examples? The men that obiect the same, are not altogether ignorant, that examples haue no strength, when the question is of lawe[109]. As if I shuld aske, what mariage is laufull? and it shulde be answered that laufull it is to man, not onelie to haue manie wiues at ones, but also it is laufull to marie two sisters, and to enioye them both liuing at ones, because that Dauid, Iacob, and Salomon, seruantes of G.o.d did the same. I trust that no man wold iustifie the vanitie of this reason. Or if the question were demanded, if a Christian, with good conscience may defraude, steale or deceiue: and answer were made that so he might by the example of the Israelites, who at G.o.ddes commandement, deceiued the Egyptians, and spoiled them of their garmentes, golde and syluer. I thinke likewise this reason shuld be mocked. And what greater force, I pray you, hath the former argument? Debora did rule in Israel, and Hulda spoke prophecie in Iuda: _Ergo_ it is laufull for women to reigne aboue realmes and nations, or to teache in the presence of men[110]. The consequent is vain and of none effect. For of examples, as is before declared, we may establishe no lawe, but we are alwayes bounde to the lawe writen, and to the commandement expressed in the same. And the lawe writen and p.r.o.nounced by G.o.d, forbiddeth no lesse that any woman reigne ouer man, then it forbiddeth man to take pluralitie of wiues, to mary two sisters liuing at ons, to steale, to robbe, to murther or to lie.

If any of these hath bene transgressed, and yet G.o.d hath not imputed the same: it maketh not the like fact or dede lawfull vnto vs. For G.o.d being free, may for suche causes as be approued by his inscrutable wisdome, dispense with the rigor of his lawe, and may vse his creatures at his pleasure. But the same power is not permitted to man, whom he hath made subiect to his lawe, and not to the examples of fathers. And this I thinke sufficient to the reasonable and moderate spirites. But to represse the raging of womans madnes, I will descend somwhat deeper in to the mater, and not feare to affirme: that as we find a contrarie spirit in all these moste wicked women, that this day be exalted in to this tyrannouse authoritie, to the spirite that was in those G.o.dly matrons: so I feare not, I say, to affirme, that their condition is vnlike, and that their end shalbe diuers. In those matrones we finde that the spirit of mercie, truthe, iustice and of humilitie did reigne[111]. Vnder them we finde that G.o.d did shewe mercie to his people, deliuering them frome the tyrannie of strangiers, and from the venom of idolatrie by the handes and counsel of those women: but in these of our ages, we finde crueltie, falshed, pride, couetousnes, deceit, and oppression. In them we also finde the spirit of Iesabel, and Athalia, vnder them we finde the simple people oppressed, the true religion extinguished, and the blood of Christes membres most cruellie shed. And finallie by their practises and deceit, we finde auncient realmes and nations geuen and betrayed in to the handes of strangiers, the t.i.tles and liberties of them taken frome the iuste possessors. Which one thinge is an euident testimonie, howe vnlike our mischeuous Maryes be vnto Debora, vnder whome were strangiers chased owt of Israel, G.o.d so raising her vp to be a mother and deliuerer to his oppressed people. But (alas) he hath raised vp these Iesabelles to be the vttermoste of his plagues[112], the whiche mans vnthankfulnes hath long deserued. But his secret and most iust iudgement, shal nether excuse them, neither their mainteiners, because their counsels be diuers. But to prosecute my purpose, let such as list to defend these monstres in their tyrannie, prbue first, that their souereine maistresses be like to Debora in G.o.dlines and pitie: and secondarilie, that the same successe doth folowe their tyrannie, which did folowe the extraorelinarie regiment of that G.o.dlie matrone. Which things althogh they were able to do[113] (as they neuer shalbe, let them blowe til they brust) yet shall her example profet them nothing at all. For they are neuer able to proue that ether Debora, or any other G.o.dlie woman[114] (hauing the commendation of the holie ghoste within the scriptures) hath vsurped authoritie aboue any realme or nation, by reason of their birth and blood. Nether yet did they claime it by right or inheritance: but G.o.d by his singular priuiledge, fauor, and grace, exempted Debora from the common malediction geuen to women in that behalf: and against nature he made her prudent in counsel, strong in courage, happie in regiment, and a blessed mother and deliuerer to his people. The whiche he did partlie to aduance and notifie the power of his maiestie as well to his ennemies, as to his owne people[115]: in that that he declared himself able to geue saluation and deliuerance, by meanes of the moste weake vesselles: and partlie he did it to confound and ashameall man of that age, because they had for the moste part declined frome his true obedience. And therfore was the spirit of courage, regiment, and boldnes taken from them for a time to their confusion and further humiliation. But what maketh this for Mary and her matche Phillippe? One thing I wold aske of suche as depend vpon the example of Debora, whether she was widowe or wife, when she iudged Israel, and when that G.o.d gaue that notable victorie to his people vnder her? If they answer she was widowe, I wold lay against them the testimonie of the holie ghost, witnessinge that she was wife to Lapidoth[116]. And if they will s.h.i.+ft, and alledge, that so she might be called, notwithstanding that her husband was dead, I vrge them further, that they are not able to, proue it to be any common phrase and maner of speache in the scriptures, that a woman shall be called the wife of a dead man, except that there be some note added, wherbie it may be knowen that her husband is departed, as is witnessed of _Anna_[117]. But in this place of the iudges, there is no note added, that her husband shuld be dead, but rather the expressed contrarie[118]. For the text saith: In that time a woman named Debora a prophetesse, wife to Lapidoth iudged Israel, The holie ghost plainlie speaketh, that what time she iudged Israel, she was wife to Lapidoth. If she was wife, and if she ruled all alone in Israel[119], then I aske why did she not preferre her husband to that honor to be capitain, and to be leader to the host of the Lord. If any thinke that it was her husbande, the text proueth the contrarie. For it affirmeth that Barak, of the tribe of Nephtalie was apointed to that office. If Barak had bene her husband: to what purpose shuld the holie ghost so diligentlie haue noted the tribe, and an other name then was before expressed? Yea to what purpose shuld it be noted, that she send and called him? whereof I doubt not, but that euerie reasonable man doth consider that this Barak was not her husband, and therof likwise it is euident, that her iudgement or gouernement in Israel was no such vsurped power, as our quenes vniustlie possesse this day, but that it was the spirit of prophecie, which rested vpon her, what time the mult.i.tude of the people wroght wickedlie in the eyes of the Lord: by the whiche spirit, she did rebuke the idolatrie and iniquitie of the people, exhort them to repentance, and in the end, did bring them this comfort, that G.o.d shuld deliuer them from the bondage and thraldom of their ennemies. And this she might do[120], not withstanding that an other did occupie the place of the supreme magistral, (if any was in those dayes in Israel) for, so I finde did Hulda the wife of Sallum in the dayes of Iosias king of Iuda[121] 'speake prophecie and comfort the king': and yet he resigned to her nether the sceptre; nor the sword. That this our interpretacion, how that Debora did iudge in _Israel_ is the true meaning of the holie ghost, the pondering and weying of the historic shall manifestlie proue. When she sendeth for Barak, I pray you, in whose name geueth she him his charge?[122] Doth she speake to him as kinges and princes vse to speake to their subiectes in suche cases? No, but she speaketh, as she that had a speciall reuelation frome G.o.d, whiche nether was knovren to Barak nor to the people, saying: hath not the Lord G.o.d of Israel commanded the? This is her preface, by the whiche she wold stirre vp the dull senses of Barak, and of the people, willing to persuade vnto them, that the time was comen, when G.o.d wold shewe him selfe their protector and deliuerer, in which preface she vsurpeth to her selfe, nether power nor authoritie. For she saith not, I being thy princes, thy maistresse, thy souereine ladie and quene, commatide the vpon thine allegeance, and vnder pain of treason to go, and gather an armie. No, she spoileth her self of all power to commande, attributing that authoritie to G.o.d, of whom she had her reuelation and cert.i.tude to apoint Barak capitain, which after appeareth more plainlie. For when she had declared to him the hole counsel of G.o.d, apointing vnto him aswell the nombre of his souldiors, as the tribes, owt of which they shuld be gathered: and when she had apointed the place of the batel, (whiche she coulde not haue done, but by especiall reuelation of G.o.d) and had a.s.sured him of victorie in the name of G.o.d, and yet that he fainted and openlie refused, to entre in to that iourney except that the prophetesse wold accompanie him, she did vse against him no external power, she did not threaten him with rebellion and death, but for a.s.surance of his faint hart and weake conscience, being content to go with him, she p.r.o.nounceth, that the glorie shulde not be his in that iourney, but that the Lord shuld sell Sisera in to the hand of a woman. Such as haue more pleasure in light then in darknes, may clearlie perceiue, that Debora did vsurpe no such power nor authoritie, as our quenes do this day claime. But that she was indued with the spirit of wisdome, of knowledge, and of the true feare of G.o.d: and by the same she iudged the factes of the rest of the people. She rebuked their defection and idolatry, yea and also did redresse to her power, the iniuries, that were done by man to man. But all this, I say, she did by the spirituall sworde, that is, by the worde of G.o.d, and not by any temporall regiment or authoritie, whiche she did vsurpe ouer Israel. In which, I suppose, at that time there, was no laufull magistrate, by the reason of their greate affliction. For so witnesseth the historic, saying: And Ehud being dead, the Lorde sold Israel in to the hand of Iabin king of Canaan. And he by Sisera his capitain afflicted Israel greatlie the s.p.a.ce of twentie yeares. And Debora her self, in her song of thankes geuing, confesseth that before she did arise mother in Israel, and in the dayes of Iael, there was nothing but confusion and trouble. If any sticke to the terme, alledging that the holie ghost saith, that she iudged Israel[123]: let them vnderstand, that nether doth the Ebrue word, nether yet the Latin, alwayes signifie ciuile iudgement, or the execution of the temporall sword, but most commonlie is taken in the sense, which we haue before expressed. For of Christ it is said: he shal iudge many nations.

And that he shall p.r.o.nounce iudgement to the gentiles.[124] And yet it is euident, that he was no minister of the temporal sword. G.o.d commandeth Ierusalem and Iuda to iudge betwixt him and his vineyarde, and yet he apointed not them all to be ciuil magistrates. To Ezechiel it is said[125]: shalt thou not iudge them sonne of man? and after: thou sonne of man, shalt thou not iudge? shalt thou not iudge, I say, the citie of blood? and also: behold, I shall iudge betwixt beast and beast. And such places in great nombre, are to be founde thrughout the hole scriptures, and yet I trust, no man wilbe so foolish, as to thinke that any of the Prophetes were apointed by G.o.d to be politike iudges, or to punishe the sinnes of man, by corporal punishment. No the maner of their iudgement is expressed in these wordes[126]: Declare to them all their abominations, and thou shalt say to them: Thus saith the Lorde G.o.d: a citie shedding blood in the middest of her, that her time may approche and which hath made idoles against her selfe, that she might be polluted. Thou hast transgressed in the blood which thou hast shed, and thou are polluted in the idoles, which thou hast made. Thus, I say, do the prophetes of G.o.d iudge, p.r.o.nouncing the sentence of G.o.d against malefactors. And so I doubt not but Debora iudged, what time Israel had declined from G.o.d: rebuking their defection, and exhorting them to repentance, without vsurpation of any ciuill authoritie. And if the people gaue vnto her for a time any reuerence or honour, as her G.o.dlines and happie counsel did well deserue, yet was it no such empire, as our monstres claime[127]. For which of her sonnes or nerest kinsmen left she ruler and iudge in Israel after her.

The holie ghost expresseth no such thing. Wherof it is euident, that by her example G.o.d offreth no occasion to establish any regiment of women aboue men, realmes, and nations.

[Sidenote 128: An answer to the second obiection.]

But now to the second obiection[128]. In whiche women require (as to them appeareth) nothing but equitie and iustice. Whilest they and their patrones for them, require dominion and empire aboue men. For this is their question: Is it not lauful, that women haue their right and inheritance, like as the doughters of Zalphead were commanded by the mouth of Moses to haue their portion of grounde in their tribe?

[Sidenote 129: what woman wold not gladly heare.]

[Sidenote 130: the daughters of Zalphead desired to reigne ouer no man in Israel.]

[Sidenote 131: women may succede to inheritance but not to office.]

[Sidenote 132: Num. 36]

[Sidenote 133: Our patrones for women do not marke this caution.]

[Sidenote 134: Realmes gotten by practises are no iuste posession.]

[Sidenote 135: NOTE.]

[Sidenote 136: The spaniardes are Iewes and they bragge that Marie of England is the roote of Iesse.]

[Sidenote 137: Note the law which he hath proclaimed in France against such as he termeth Lutherians.]

[Sidenote 138: Act. 17.]

[Sidenote 139: Deuter. 2.]

[Sidenote 140: Deut.32.]

[Sidenote 141: NOTE.]

[Sidenote 142: Cicero offic. lib. I.]

[Sidenote 143: Realmes gotten by mariage, is uniust conquest.]

I answer, it is not onlie laufull that women possesse their inheritance, but I affirme also that iustice and equitie require, that so they do. But therwith I adde that whiche gladlie they list not vnderstand[129]: that to beare rule or authoritie ouer man, can neuer be right nor inheritance to woman. For that can neuer be iust inheritance to any person, whiche G.o.d by his word hath plainlie denied vnto them: but to all women hath G.o.d denied authoritie aboue man, as moste manifestlie is before declared: Therfore to her it can neuer be inheritance. And thus must the aduocates of our ladies prouide some better example and strongar argument. For the lawe made in fauor of the doughters of Zalphead, will serue them nothing. And a.s.suredlie greate wonder it is, that in so greate light of G.o.ddes truthe, men list to grope and wander in darknes. For let them speak of conscience[130]: if the pet.i.tion of any of these fore named women was to reigne ouer any one tribe, yea or yet ouer any one man within Israel.

Plain it is, they did not, but onelie required, that they might haue a portion of ground amonge the men of their tribe, lest, that the name of their father shuld be abolished. And this was graunted vnto them without respect had to any ciuil regiment. And what maketh this, I pray you, for the establis.h.i.+ng of this monstruous empire of women? The question is not: if women may not succede to possession, substance patrimonie or inheritance, such as fathers may leaue to their children, for that I willinglie grant[131]: But the question is: if women may succede to their fathers in offices, and chieflie to that office, the executor wherof doth occupie the place and throne of G.o.d. And that I absolutelie denie: and feare not to say, that to place a woman in authoritie aboue a realme, is to pollute and prophane the royall seate, the throne of iustice, which oght to be the throne of G.o.d: and that to mainteine them in the same, is nothing els, but continuallie to rebell against G.o.d. One thing there is yet to be noted and obserued in the lawe[132] made concerning the inheritance of the doughters of Zalphead, to wit, that it was forbidden vnto them to marie without their owne tribe, lest that such portion as fell to their lotte, shuld be transferred frome one tribe to an other, and so shuld the tribe of Mana.s.ses be defrauded and spoiled of their iust inheritance by their occasion. For auoiding of which it was commanded by Moses, that they should marie in the familie or housholde of the tribe and kindred of their father. Wonder it is that the aduocates and patrones of the right of our ladies did not consider and ponder this lawe[133] before that they counseled the blinde princes and vnworthie n.o.bles of their countries, to betray the liberties therof in to the handes of strangiers.

England for satisfying of the inordinat appet.i.tes of that cruell monstre Marie (vnworthie by reason of her bloodie tyrannie, of the name of a woman) betrayed (alas) to the proude spaniarde: and Scotlande by the rashe madnes of foolish gouerners, and by the practises of a craftie dame resigned likewise, vnder t.i.tle of mariage in to the power of France. Doth such translation of realmes and nations please the iustice of G.o.d, or is the possession by such means obteined, lauful in his sight? a.s.sured I am that it is not[134]. No other wise, I say, then is that possession, wherunto theues, murtherers, tyrannes and oppressors do attein by theft, murther, tyrannie, violence, deceit, and oppression, whiche G.o.d of his secrete (but yet most iust) iudgement doth often permit for punishment, as wel of the sufferers, as of the violent oppressors, but doth neuer approue the same as laufull and G.o.dlie. For if he wold not permit that the inheritance of the children of Israel shuld pa.s.se frome one tribe to an other by the mariage of any doughter, not withstanding[135] that they were all one people, all spake one tonge, all were descended of one father, and all did professe one G.o.d, and one religion: If yet, I say, G.o.d wold not suffer that the commoditie and vsuall frute, which might be gathered of the portion of grounde limited and a.s.signed to one tribe shulde pa.s.se to an other: Will he suffer that the liberties, lawes, commodities and frutes of hole realmes and nations, be geuen in to the power and distribution of others, by the reason of mariage, and in the powers of suche, as besides, that they be of a strange tonge, of strange maners and lawes, they are also ignorant of G.o.d, ennemies to his truth, deniers of Christ Iesus, persecutors of his true membres, and haters of all vertue? As the odious nation of spaniardes doth manifestlie declare: who for very despit, which they do beare against Christe Iesus, whome their forefathers did crucifie (for Iewes they are[136], as histories do witnesse, and they them selues confesse) do this day make plaine warre against all true professors of his holie gospell. And howe blindlie and outragiouslie the frenche king, and his pestilent prelates do, fight against the veritie of G.o.d, the flaming fiers, which lick vp the innocent blood of Christes membres, do witnesse, and by his cruel edictes is notified and proclaimed[137]. And yet to these two cruell tyrannes (to France, and Spain I meane) is the right and possession of England and Scotland apointed. But iust or laufull shall that possession neuer be, till G.o.d do chaunge the statute of his former lawe: whiche he will not do for the pleasure of man. For he hath not created the earth to satisfie the ambition of two or three tyrannes, but for the vniuersall seed of Adam[138]: and hath apointed and defined the boundes of their habitation to diuerse nations, a.s.signing diuers countries as he him selfe confesseth, speaking to Israel in these wordes[139]: You shal pa.s.se by the boundes and limiter, of your bretheren the sonnes of Esau, who dwell in mount Seir. They shall feare you. But take diligent hede, that ye shewe not your selues cruell against them. For I will geue you no part of their land. No not the bredth of a foote. For mount Seir I haue geuen to Esau to be possessed. And the same he doth witnesse of the sonnes of Lot[140], to whom he had geuen Arre to be possessed. And Moses plainlie affirmeth, that when the almightie did distribute, and diuide possessions to the gentiles, and when he did disperse, and scatter the sonnes of men, that then he did apoint the limites and boundes of peoples, for the nomber of the sonnes of Israel. Wherof it is plain[141], that G.o.d hath not exposed the earth in pray to tyrannes, making all thing laufull, which by violence and murther they may possesse, but that he hath apointed to euery seuerall nation, a seuerall possession, willing them to stand content (as nature did teache an ethnik[142] to affirme) with that portion, which by lotte and iust meanes they had mioyed. For what causes G.o.d permitteth this his distribution to be troubled, and the realmes of auncient nations to be possessed of strangiers, I delay at this time to intreate. Onlie this I haue recited to geue the worlde to vnderstand, that the reigne, empire, and authoritie of women[143], hath no grounde within G.o.ddes scriptures. Yea that realmes or prouinces possessed by their mariage, is nothinge but vniust conquest. For so litle doth the lawe made for the doughters of Zalphead helpe the cause of your quenes, that vtterlie it fighteth against them, both d.a.m.ning their authoritie and fact.

But now to the thirde objection.

[Sidenote 144: Answer to the third obiection.]

[Sidenote 145: women may and oght to be deposed from authoritie.]

The consent, say they, of realmes and lawes p.r.o.nounced and admitted in this behalfe, long consuetude and custorne, together with felicitie of some women in their empires haue established their authoritie[144]. To whome, I answer, that nether may the tyrannie of princes, nether the foolishnes of people, nether wicked lawes made against G.o.d, nether yet the felicitie that in this earthe may herof insue, make that thing laufull, whiche he by his word hath manifestlie condemned. For if the approbation of princes and people, lawes made by men, or the consent of realmes, may establishe any thing against G.o.d and his word, then shuld idolatrie be preferred to the true religion. For mo realmes and nations, mo lawes and decrees published by Emperours with common consent of their counsels, haue established the one, then haue approued the other. And yet I thinke that no man of sounde iudgement, will therfore iustifie and defend idolatrie.

No more oght any man to mainteine this odious empire of women, althogh that it were approued of all men by their lawes. For the same G.o.d that in plain wordes forbiddeth idolatrie, doth also forbidde the authoritie of women ouer man. As the wordes of saint Paule before rehea.r.s.ed do plainly teach vs. And therfore whether women be deposed from that vniust authoritie[145] (haue they neuer vsurped it so long) or if all such honor be denied vnto them, I feare not to affirme that they are nether defrauded of right, nor inheritance. For to women can that honor neuer be due nor laufull (muche lesse inheritance) whiche G.o.d hath so manifestlie denied vnto them.

[Sidenote 146: the fourth obiection.]

[Sidenote 147: women can make no laufull officer.]

[Sidenote 148: Let England and Scotland take hede.]

[Sidenote 149: woman in authoritie is rebel against G.o.d.]

[Sidenote 150: what the n.o.bilite ough to do in this behalf.]

[Sidenote 151: 2 Reg. II.]

[Sidenote 152: Marke this fact, for it agreeth with G.o.ddes lawe p.r.o.nounced.]

I am not ignorant that the subtill wittes of carnall men (which can neuer be broght vnder obedience of G.o.ddes simple preceptes to maintein this monstruous empire) haue yet two vaine s.h.i.+ftes[146]. First they alledge, that albeit women may not absolutelie reigne by themselues, because they may nether sit in iudgement, nether p.r.o.nounce sentence, nether execute any publike office: yet may they do all such thinges by their lieutenantes, deputies and iudges subst.i.tute. Secondarilie, say they, a woman borne to rule ouer anyrealme, may chose her a husband, and to him she may transfer and geue her authoritie and right. To both I answer in fewe wordes. First that frome a corrupt and venomed fountein can spring no holsome water: Secondarilie that no person hath power to geue the thing, which doth not iustlie appertein to them selues[147]: But the authoritie of a woman is a corrupted fountein, and therfore from her can neuer spring any lauful officer. She is not borne to rule ouer men: and therfore she can apointe none by her gift, nor by her power (which she hathn ot) to the place of a laufull magistrat. And therfore who soeuer receiueth of a woman[148], office or authoritie, are adulterous and b.a.s.t.a.r.d officers before G.o.d. This may appeare straunge at the first affirmation, but if we will be as indifferent and equall in the cause of G.o.d, as that we can be in the cause of man, the reason shall sodeinlie appeare. The case suposed, that a tyranne by conspiracie vsurped the royall seat and dignitie of a king, and in the same did so established him selfe, that he apointed officers, and did what him list for a time, and in this meane time, the natiue king made streit inhibition to all his subiectes, that none shuld adhere to this traitor, nether yet receiue any dignitie of him, yet neuer the lesse they wold honor the same traitor as king, and becomme his officers in all affaires of the realme. If after, the natiue prince did recouer his iust honor and possession, shuld he repute or esteme any man of the traitors apointement for a laufull magistrate? or for his frende and true subiect?

or shuld he not rather with one sentence condemne the head with the membres? And if so he shuld do, who were able to accuse him of rigor?

much lesse to condemne his sentence of iniustice. And dare we denie the same power to G.o.d in the like case? For that woman reigneth aboue man, she hath obteined it by treason and conspiracie committed against G.o.d. Howe can it be then, that she being criminall and giltie of treason against G.o.d committed, can apointe any officer pleasing in his sight? It is a thing impossible[149]. Wherefore let men that receiue of women authoritie, honor or office, be most a.s.suredly persuaded, that in so mainteining that vsurped power, they declare them selues ennemies to G.o.d. If any thinke, that because the realme and estates therof, haue geuen their consentes to a woman, and haue established her, and her authoritie: that therfore it is laufull and acceptable before G.o.d: let the same men remembre what I haue said before, to wit, that G.o.d can not approue the doing nor consent of any mult.i.tude, concluding any thing against his worde and ordinance, and therfore they must haue a more a.s.sured defense against the wrath of G.o.d, then the approbation and consent of a blinded mult.i.tude, or elles they shall not be able to stand in the presence of the consuming fier: that is, they must acknowledge that the regiment of a woman is a thing most odious in the presence of G.o.d. They must refuse to be her officers[150], because she is a traitoresse and rebell against G.o.d. And finallie they must studie to represse her inordinate pride and tyrannie to the vttermost of their power. The same is the dutie of the n.o.bilitie and estates, by whose blindnes a woman is promoted. First in so farre, as they haue moste haynouslie offended against G.o.d, placing in authoritie suche as G.o.d by his worde hath remoued frome the same, vnfeinedly they oght to call for mercie, and being admonished of their error and d.a.m.nable fact, in signe and token of true repentance, with common consent they oght to retreate that, which vnaduisedlie and by ignorance they haue p.r.o.nounced, and oght without further delay to remoue from authority all such persones, as by vsurpation, violence, or tyrannie, do possesse the same. For so did Israel and Iuda after they had reuolted from Dauid, and Iuda alone in the dayes of Athalia[151]. For after that she by murthering her sonnes children, had obteined the empire ouer the land, and had most vnhappelie reigned in Iuda six years, Ichoiada the high priest called together the capitaines and chief rulers of the people[152], and shewing to them the kinges sonne Ioas[h], did binde them by an othe to depose that wicked woman, and to promote the king to his royall seat, which they faithfullie did, killinge at his commandement not onlie that cruell and mischeuous woman, but also the people did destroie the temple of Baal, break his altars and images, and kill Mathan Baales high priest before his altars. The same is the dutie aswell of the estates, as of the people that hath bene blinded.

First they oght to remoue frome honor and authoritie, that monstre in nature. (so call I a woman cled in the habit of man, yea a woman against nature reigning aboue man). Secondarilie if any presume to defende that impietie, they oght not to feare, first to p.r.o.nounce, and then after to execute against them the sentence of deathe. If any man be affraid to violat the oth of obedience, which they haue made to suche monstres, let them be most a.s.suredly persuaded, that as the beginning of their othes, preceding from ignorance was sinne, so is the obstinate purpose to kepe the same, nothinge but plaine rebellion against G.o.d. But of this mater in the second blast, G.o.d willing, we shall speake more at large.

[Sidenote 153: An admonition.]

[Sidenote 154: Iudic. 20.]

And nowe to put an end to the first blast, seing that by the ordre of nature, by the malediction and curse p.r.o.nounced against woman, by the mouth of S. Paule the intrepreter of G.o.ddes sentence, by the example of that common welth, in whiche G.o.d by his word planted ordre and policie, and finallie by the iudgement of the most G.o.dlie writers, G.o.d hath deiected woman frome rule, dominion, empire, and authoritie aboue man.

Moreouer, seing that nether the example of Debora, nether the lawe made for the doughters of Zalphead, nether yet the foolishe consent of an ignorant mult.i.tude, be able to iustifie that whiche G.o.d so plainlie hath condemned: let all men take hede what quarell and cause frome hence furthe they do defend[153]. If G.o.d raise vp any n.o.ble harte to vendicat the libertie of his countrie, and to suppresse the monstruous empire of women, let all suche as shal presume to defend them in the same, moste certeinlie knowe, that in so doing, they lift their hand against G.o.d, and that one day they shall finde his power to fight against their foolishnes. Let not the faithfull, G.o.dlie, and valiant hartes of Christes souldiers be vtterlie discouraged, nether yet let the tyrannes reioise, albeit for a time they triumphe against such a.s.studie to represse their tyrannie, and to remoue them from vniust authoritie. For the causes alone, why he suffereth the souldiers to fail in batel, whome neuerthelesse he commandeth to fight as somtimes did Israel fighting against Beniamin. The cause of the Israelites was most iust: for it was to punishe that horrible abomination of those sonnes of Belial[154], abusing the leuites wife, whome the Beniamites did defend. And they had G.o.ddes precept to a.s.sure them of well doing. For he did not onelie commande them to fight, but also apointed Iuda to be their leader and capitain, and yet fell they twise in plain batel against those most wicked adulterers.

[Sidenote 155: Why G.o.d permitteth somtimes his owne souldiers to fail in batel.]

[Sidenote 156: Iudic. 20]

[Sidenote 157: NOTE.]

[Sidenote 158: The authoritie of all women, is a wall without foundation.]

The secret cause of this, I say, is knowen to G.o.d alone. Rut by his euident scriptures we may a.s.suredly gather[155], that by such means doth his wisdome somtimes, beat downe the pride of the flesh (for the Israelites at the firste trusted in their mult.i.tude, power and strength) and somtimes by such ouerthrowes, he will punish the offenses of his owne children, and bring them, to the vnfeined knowledge of the same, before he will geue them victorie against the manifest contemners, whom he hath apointed neuerthelesse to vttermost perdition: as the end of that batel did witnesse. For althogh with greate murther the children of Israel did twise fall before the Beniamites, yet after they had wept before the Lorde, after they had fasted and made sacrifice in signe of their vnfeined repentance, they so preuailed against that proude tribe of Beniamin[156], that after 25 thousande strong men of warre were killed in batel, they destroyed man, woman, childe and beaste, as well in the fieldes, as in the cities, whiche all were burned with fier, so that onelie of that hole tribe remained six hundredth men, who fled to the wildernes, where they remained foure monethes, and so were saued. The same G.o.d, who did execute this greuous punishment[157], euen by the handes of those, whom he suffred twise to be ouercomen in batel, doth this day retein his power and justice. Cursed Iesabel of England, with the pestilent and detestable generation of papistes, make no litle bragge and boast, that they haue triumphed not only against Wyet, but also against all such as haue entreprised any thing against them or their procedinges. But let her and them consider, that yet they haue not preuailed against G.o.d, his throne is more high, then that the length of their hornes be able to reache. And let them further consider, that in the beginning of their bloodie reigne, the haruest of their iniquitie was not comen to full maturitie and ripenes.

No, it was so grene, so secret I meane, so couered, and so hid with hypocrisie, that some men (euen the seruantes of G.o.d) thoght it not impossible, but that wolues might be changed in to lambes, and also that the vipere might remoue her natural venom. But G.o.d, who doth reuele in his time apointed the secretes of hartes, and that will haue his iudgementes iustified euen by the verie wicked, hath now geuen open testimonie of her and their beastlie crueltie. For man and woman, learned and vnlearned, n.o.bles and men of baser sorte, aged fathers and tendre damiselles, and finailie the bones of the dead, aswell women as men haue tasted of their tyrannie, so that now not onlie the blood of father Latimer, of the milde man of G.o.d the bishop of Cantorburie, of learned and discrete Ridley, of innocent ladie Iane dudley, and many G.o.dly and worthie preachers, that can not be forgotten, such as fier hath consumed, and the sworde of tyrannie moste vniustlie hath shed, doth call for vengeance in the eares of the Lord G.o.d of hostes: but also the sobbes and teares of the poore oppressed, the groninges of the angeles, the watch men of the Lord, yea and euerie earthlie creature abused by their tyrannie do continuallie crie and call for the hastie execution of the same. I feare not to say, that the day of vengeance, whiche shall apprehend that horrible monstre Iesabal of England, and suche as maintein her monstruous crueltie, is alredie apointed in the counsel of the Eternall; and I verelie beleue that it is so nigh, that she shall not reigne so long in tyrannie, as. .h.i.therto she hath done, when G.o.d shall declare him selfe to be her ennemie, when he shall poure furth contempt vpon her, according to her crueltie, and shal kindle the hartes of such, as somtimes did fauor her with deadly hatred against her, that they may execute his iudgementes. And therfore let such as a.s.sist her, take hede what they do. For a.s.suredlie her empire and reigne is a wall without foundation[158]: I meane the same of the authoritie of all women. It hath bene vnderpropped this blind time that is past, with the foolishnes of people; and with the wicked lawes of ignorant and tyrannous princes. But the fier of G.o.ddes worde is alredie laide to those rotten proppes (I include the Popes lawe with the rest) and presentlie they burn, albeit we espie not the flame: when they are consumed, (as shortlie they will be, for stuble and drie timbre can not long indure the fier) that rotten wall, the vsurped and vniust empire of women, shall fall by it self in despit of all man, to the destruction of so manie, as shall labor to vphold it. And therfore let all man be aduertised, for the trumpet hath ones blowen.

Praise G.o.d ye that feare him.

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

IOHN KNOXE TO THE READER.

Because many are offended at the first blast of the trompett, in whiche I affirme, that to promote a woman to beare rule, or empire aboue any realme, nation or citie, is repugnant to nature, contumelie to G.o.d, and a thing moste contrariouse to his reuealed and approued ordenance: and because also, that somme hath promised (as I vnderstand) a confutation of the same, I haue delayed the second blast, till such tyme as their reasons appere, by the which I either may be reformed in opinion, or els shall haue further occasion more simply and plainly to vtter my iudgement. Yet in the meane tyme for the discharge of my conscience; and for auoyding suspition, whiche might be ingendred by reason of my silence, I could not cease to notifie these subsequent propositions, which by G.o.ds grace I purpose to entreate in the second blast promised.

1 It is not birth onely nor propinquitie of blood, that maketh a kinge lawfully to reign aboue a people professing Christe Iesus, and his eternall veritie, but in his election must the ordenance, which G.o.d hath established, in the election of inferiour iudges be obserued.

2 No manifest idolater nor notoriouse transgressor of G.o.ds holie preceptes o[u]ght to be promoted to any publike regiment, honour or dignitie in any realme, prouince or citie, that hath subiected the[m] self to Christe lesus and to his blessed Euangil.

3 Neither can othe nor promesse bynd any such people to obey and maintein tyrantes against G.o.d and against his trueth knowen.

4 But if either rashely they haue promoted any manifest wicked personne, or yet ignorantly haue chosen suche a one, as after declareth him self vnworthie of regiment abouc the people of G.o.d (and suche be all idolaters and cruel persecuters) moste iustely may the same men depose and punishe him, that vnaduysedly before they did nominate, appoint and electe.

_MATTH. VI._

If the eye be single, the whole body shalbe clere.

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