and the other vnconstant, and fikle of promise. But yet (alas) did miserable England further rebell against the. For albeit thou diddest not cease to heape benefit vpon benefit, during the reigne of an innocent and tendre king, yet no man did acknowledge thy potent hand and meruelouse working. The stoute courage of capitaines, the witte and policie of counselors, the learning of bishoppes[81], did robbe the of thy glorie and honor. For what then was heard, as concerning religion, but the kinges procedinges, the kinges procedinges must be obeyed? It is enacted by parliament: therefore it is treason to speake in the contrarie. But this was not the end of this miserable tragedie. For thou diddest yet precede to offre thy fauors, sending thy prophetes and messagers, to call for reformation of life in all estates[82]: For euen frome the highest to the lowest, all were declined frome the (yea euen those that shuld haue bene the lanterns to others) some I am assured did qwake and tremble, and frome the botome of their hartes thirsted amendment, and for the same purpose did earnestly call for discipline. But then brust forth the venome which before lurked; then might they not conteine their despiteful voices, but with open mouthes did crie: we will not haue suche a one to reigne ouer vs. Then, I say, was euerie man so stoute, that he wolde not be broght in bondage[83]: no not to the, O Lord, but with disdein did the multitude cast frome them the amiable yoke of Christ Iesus. No man wolde suffre his sinne to be rebuked, no man wolde haue his life called to triall. And thus did they refuse the, O Lorde, and thy sonne Christ Iesus to be their pastor, protector and prince. And therfore hast thou geuen them ouer in to a reprobat minde. Thou hast taken from them the spirit of boldnes, of wisdome and of rightuous iudgement. They see their owne destruction, and yet they haue no grace to auoide it. Yea they are becomen so blinde, that knowing the pit, they headlong cast them selues into the same[84]; as the nobilitie of England, do this day, fighting in the defense of their mortall ennemie the Spaniard. Finallie they are so destitute of vnderstanding and iudgement, that althogh they knowe that there is a libertie and fredome, the whiche their predecessors haue inioyed; yet are they compelled to bowe their neckes vnder the yoke of Satan, and of his proude ministres, pestilent papistes and proude spaniardes. And yet can they not consider that where a woman reigneth and papistes beare authoritie, that there must nedes Satan be president of the counsel. Thus hast thou, O Lorde, in thy hote displeasure reuenged the contempt of thy graces offred. But, O Lord, if thou shalt reteine wrath to the end, what Aeshe is able to susteine? We haue sinned[85], O Lord, and are not worthy to be releued. But worthy art thou, O Lord, to be a true God, and worthy is thy sonne Christ Iesus, to haue his Euangil and glorie aduanced: whiche both are troden vnder foot in this cruell murther and persecution, whiche the builders of Babylon commit in their furie, haue raised against thy children, for the establishing of their kingdome. Let the sobbes therfore of thy prisoners, O Lord, passe vp to thine eares, consider their affliction: and let the eyes of thy mercie looke downe vpon the blood of such as die for testimonie of thy eternal veritie: and let not thine ennemies mocke thy iudgement for euer. To the, O Lorde, I turne my wretched and wicked hart: to the alone, I direct my complaint and grones: for in that Ile to thy saintes there is left no comfort. Albeit I haue thus (talkinge with my God in the anguishe of my harte) some what digressed: yet haue I not vtterlie forgotten my former proposition, to witt, that it is a thing repugnant to the ordre of nature, that any woman be exalted to rule ouer men. For God hath denied vnto her the office of a heade. And in the intreating of this parte, I remembre that I haue made the nobilitie both of England and Scotland inferior to brute beastes, for that they do to women, which no male amongest the common sorte of beastes can be proued to do their females: that is, they reuerence them, and qwake at their presence, they obey their commandementes, and that against God. Wherfore I iudge them not onelie subiectes to women, but sclaues of Satan, and seruantes of iniquitie. If any man thinke these my wordes sharpe or vehement, let him consider that the offense is more haynous, than can be expressed by wordes. For where all thinges, be expressedly concluded against the glorie and honor of God, and where the blood of the saintes of God is commanded to be shed, whome shall we iudge, God or the deuil, to be president of that counsel?[86] Plain it is, that God ruleth not by his loue, mercie, nor grace in the assembly of the vngocllie. Then it resteth, that the deuii, the prince of this worlde, doth reigne ouer suche tyrannes. whose seruantes, I pray you, shal then be iudged, such as obey, and execute, their tyrannie? God for his great mercies sake, illuminate the eyes of men, that they may perceiue in to what miserable bondage they be broght, by the monstriferous empire of women.

[Sidenote 87: NOTE.] [Sidenote 88: Deut. 17.] [Sidenote 89: God hath apointed man his ministre and lieutenant.] [Sidenote 90: Answer to an objection.] [Sidenote 91: The election of a king floweth frome the moral lawe.] [Sidenote 92: Iosue I.] [Sidenote 93: Rulers should take hede to this.] [Sidenote 94: Deut. 17] [Sidenote 95: what vices magistrates oght to punishe.]

The seconde glasse, whiche God hath set before the eyes of man[87], wherein he may beholde the ordre, whiche pleaseth his wisdome, concerning authoritie and dominion, is that common welth, to the whiche it pleaseth his maiestie to apoint, and geue lawes, statutes, rites and ceremonies not onelie concerninge religion, but also touching their policie and regiment of the same. And against that ordre it doth manifestly repugne, that any woman shall occupie the throne of God, that is, the royall seate, whiche he by his worde hath apointed to man. As in geuing the lawe to Israel, concerning the election of a king, is euident. For thus it is writen[88]: If thou shalt say, I will apoint a king aboue me, as the rest of the nations, whiche are aboute me: Thou shalt make the a kinge, whome the Lorde thy God shall chose, one frome amongest the middest of thy bretheren, thou shalt apointe kinge aboue the. Thou maist not make a strangier that is not thy brother. Here expressedly is a man apointed to be chosen king, and a man natiue amongest them selues, by whiche precept is all woman and all strangier secluded. What may be obiected for the parte or election of a strangier, shalbe, God willinge, answered in the blast of the second trumpet. For this present, I say, that the erecting of a woman to that honor, is not onely to inuert the ordre, which God hath established: but also it is to defile, pollute and prophane (so farre as in man lieth) the throne and seat of God, whiche he hath sanctified and apointed for man onely[89], in the course of this wretched life, to occupie and possesse as his ministre and lieutenant: secluding from the same all woman, as before is expressed. If anythinke the fore writen lawe did bindethe Iewes onelie[90], let the same man consider, that the election of a kinge, and apointing of iudges, did nether apperteine to the ceremoniall lawe, nether yet was it mere iudiciall[91]: but that it did flowe frome the morall lawe, as an ordinance, hauing respect to the conseruation of both the tables. For the office of the magistrate oght to haue the first and chief respect to the glorie of God, commanded and conteined in the former table, as is euident by that, whiche was inioyned to Iosue by God, what time he was accepted and admitted ruler and gouerner ouer his people, in these wordes[92]: Thou shalt diuide the inheritance to this people, the whiche I haue sworne to their fathers, to geue vnto them: so that thou be valiant and strong, that thou maist kepe and do, according to that hole lawe, whiche my seruant Moses hath commanded the. Thou shalt not decline frome it, nether to the right hande, nether to the left hand, that thou maist do prudentlie in all thinges, that thou takest in hand, let not the boke of this lawe departe from thy mouth, but meditate in it, day and night: that thou maist kepe and do, according to euery thing, that is writen in it. For then shall thy wayes prosper, and then shalt thou do prudently &c. And the same precept geueth God by the mouth of Moses[93], to kinges, after they be elected, in these wordes[94]: when he shal sit in the throne or seate of his kingdome, he shall write to him self a copie of this lawe in a boke, and that shalbe with him, that he may reade in it all the dayes of his life, that he may learne to feare the Lorde his God, and to kepe all the wordes of this lawe, and all these statutes, that he may do them &c. Of these two places it is euident, that principallie it apperteineth to the king or to the chief magistrate, to knowe the will of God, to be instructed in his lawe and statutes, and to promote his glorie with his hole hart and studie, which be the chief pointes of the first table. No man denieth, but that the sworde is committed to the magistrate, to the end that he shulde punishe vice, and mainteine vertue. To punishe vice I say, not onelie that, whiche troubleth the tranquillitie and quiet estat of the common welth by adulterie, theft or murther committed[95], but also suche vices as openly impugne the glorie of God: as idolatrie, blasphemie, and manifest heresie, taught and obstinatly mainteined: as the histories and notable actes of Ezechias, Iosaphat, and Iosias do plainlie teache vs. Whose study and care was not onlie to glorifie God in their own life and conuersation, but also they vnfeinedlie did trauel to bring subiectes to the true worshipping and honoring of God. And did destroye all monumentes of idolatrie, did punishe to deathe the teachers of it, and remoued frome office and honors suche, as were mainteiners of those abominations. Wherbie I suppose that it be euident, that the office of the king or supreme magistrate, hath respect to the lawe morall, and to the conseruation of both the tables.

[Sidenote 96: NOTE. The gentil no lesse bounde to the lawe moral then the Jewe.] [Sidenote 97: NOTE.] [Sidenote 98: The first argument that the authoritie of women repungeth to iustice.]

Nowe if the lawe morall, be the constant and vnchangeable will of God, to the which the gentil is no lesse bounde, then was the Iewe[96]; and if God will that amongest the gentiles, the ministres and executors of his lawe be nowe apointed, as somtimes they were apointed amongest the Iewes: further if the execution of iustice be no lesse requisite in the policie of the gentiles, then euer it was amongest the Iewes: what man can be foolishe to suppose or beleue, that God will nowe admit those persons, to sit in iudgement or to reigne ouer men in the common welth of the gentiles, whom he by his expressed word and ordinance, did before debarre and seclude from the same? And that women were secluded from the royall seate, the which oght to be the sanctuarie to all poore afflicted, and therfore is iustlie called the seat of god (besides the place before recited of the election of a king, and besides the places of the newe testament, whiche be moste euident) the ordre and election which was kept in Iuda and Israel, doth manifestlie declare. For when the males of the kinglie stocke failed[97], as oft as it chaunced in Israel and sometimes in Iuda, it neuer entered in to the hartes of the people to chose and promote to honors any of the kinges doughters, (had he neuer so many) but knowing Goddes vengeance to be poured furth vpon the father by the away taking of his sonnes, they had no further respect to his stocke, but elected suche one man or other, as they iudged most apt for that honor and authoritie. Of whiche premisses, I conclude (as before) that to promote a woman heade ouer men, is repugnant to nature, and a thinge moste contrarious to that ordre, whiche God hath approued in that common welth, whiche he did institute and rule by his worde. But nowe to the last point, to wit, that the empire of a woman is a thing repugnant to iustice, and the destruction of euerie common welth, where it is receiued. In probation whereof, because the mater is more then euident, I will vse fewe wordes. First, I say, if iustice be a constant and perpetuall will to geue to euerie person, their own right (as the moste learned in all ages haue defined it to be) then to geue, or to will to geue to any person, that whiche is not their right, must repugne to iustice. But to reigne aboue man, can neuer be the right to woman[98]: because it is a thinge denied vnto her by God, as is before declared. Therfore to promote her to that estat or dignitie, can be no thing els but repugnancie to iustice. If I shulde speake no more, this were sufficient. For except that ether they can improue the definition of iustice, or els that they can intreate God to reuoke and call backe his sentence pronounced against woman, they shalbe compelled to admit my conclusion. If any finde faute with iustice, as it is defined, he may well accuse others, but me he shall not hurt. For I haue the shield, the weapon, and the warrant of him, who assuredlie will defend this quarel, and he commandeth me to crie:

[Sidenote 99: The second argument.] [Sidenote 100: Nature doth confesse that repugnancie to Goddes will is iniustice.] [Sidenote 101: the reprobat confesse Goddes will iust.] [Sidenote 102: Genes. 4. Mat. 27.] [Sidenote 103: womans authoritie bringeth forth monstres.] [Sidenote 104: Tim. 2.] [Sidenote 105: Apoca. 2.]

What soeuer repugneth to the will of god expressed in his most sacred worde, repugneth to iustice[99]: but that women haue authoritie ouer men repugneth to the will of God expressed in his worde: and therfore mine author commandeth me to conclude without feare, that all suche authoritie repugneth to iustice. The first parte of the argument I trust dare nether Iewe nor gentile denie: for it is a principle not onelie vniuersallie confessed, but also so depelie printed in the hart of man, be his nature neuer so corrupted, that whether he will or no, he is compelled at one time or other, to acknowledge and confesse[100], that justice is violated, when thinges are done against the will of God, expressed by his worde. And to this confession are no lesse the reprobate coacted and constrained, then be the chosen children of god, albeit to a diuers end. The elect with displeasure of their facte, confesse their offense, hauing accesse to grace and mercie, as did Adam, Dauid, Peter, and all other penitent offenders. But the reprobat[101], not withstanding they are compelled to acknowledge the will of God to be iust the which they haue offended, yet are they neuer inwardlie displeased, with their iniquitie, but rage, complain and storme against God, whose vengeance they can not escape[102]: as did Cain, Iudas, Herode, Iulian called apostata, Yea Iesabel; and Athalia. For Cain no doubte was conuict in conscience, that he had done against iustice in murthering of his brother. Iudas did openlie, before the high priest confesse that he had sinned, in betraying innocent blood. Herode being stricken by the angel, did mocke those his flaterers, saying vnto them: beholde your God (meaning of him selfe) can not nowe preserue him self frome corruption and wormes. Iulianus was compelled in the end to crie, O galilean (so alwayes in contempt did he name our sauiour Iesus Christ) thou hast nowe ouercomen. And who doubteth but Iesabel, and Athalia, before their miserable end, were conuicted in their cankered consciences, to acknowledge that the murther, which they had committed, and the empire whiche the one had six yeares usurped, were repugnant to iustice: Euen so shall they I doubt not, whiche this daye do possesse and mainteine that monstriferous authoritie of women[103], shortlie be compelled to acknowledge, that their studies and deuises, haue bene bent against God: and that all such as women haue usurped, repugneth to iustice, because, as I haue saide, it repugneth to the will of God expressed in his sacred worde. And if any man doubte herof, let him marke wel the wordes of the apostle, saying[104]: I permit not a woman to teache, nether yet to vsurpe authoritie aboue man. No man I trust will denie these wordes of the apostle, to be the wil of God expressed in his worde: and he saith openlie, I permit not &c. Which is asmuch as, I will not, that a woman haue authority, charge or power ouer man, for so much importeth the greke word [Greeek: anthentnin] in that place. Nowe let man and angell conspire against God, let them pronounce their lawes, and say, we will suffre women to beare authoritie, who then can depose them? yet shall this one worde of the eternal God spoken by the mouth of a weake man, thruste them euerie one in to hell. Iesabel may for a time slepe quietlie in the bed of her fornication and hoordome, she may teache and deceiue for a season[105]: but nether shall she preserue her selfe, nether yet her adulterous children frome greate affliction, and frome the sworde of Goddes vengeance, whiche shall shortlie apprehend suche workes of iniquitie. The admonition I differe to the end.

Here might I bring in the oppression and iniustice, which is committed against realmes and nations, whiche some times liued free, and now are broght in bondage of forein nations, by the reason of this monstriferous authoritie and empire of women. But that I delay till better oportunitie. And now I think it expedient to answer such obiections, as carnal and worldlie men, yea men ignorant of God, vse to make for maintenance of this tyrannic (authoritie it is not worthie to be called) and most vniuste empire of woman.

[Sidenote 106: Iudic.4 Parn.3. The defenses of the aduersaries]

First they do obiect the examples of Debora[106], and of Hulda the prophetesse, of whom the one iudged Israel, and the other, by all apparance, did teache and exhorte.

[Sidenote 107: Num. 27]

Secondarily they do obiect the lawe[107] made by Moses for the doughters of zalphead. Thirdlie the consent of the estates of such realmes as haue approued the empire and regiment of women. And last the longcustome, which hath receiued the regiment of women. Their valiant actes and prospesitie, together with some papistical lawes, which haue confirmed the same.

[Sidenote 108: Answer to the first obiection.] [Sidenote 109: Examples against lawe haue no strength when the question is of lawe.] [Sidenote 110: NOTE.] [Sidenote 111: Antithesis betwixt the former matrones, and our Iesabelles.] [Sidenote 112: NOTE.] [Sidenote 113: NOTE.] [Sidenote 114: No godlie woman did euer claime authoritie ouer man by reason of her birth and blood.] [Sidenote 115: Why God sometimes worketh by extraordinarie meanes.] [Sidenote 116: Iudic. 4.] [Sidenote 117: Luc. 2] [Sidenote 118: Iudic. 4] [Sidenote 119: NOTE.] [Sidenote 120: NOTE.] [Sidenote 121: 2. Reg. 22.] [Sidenote 122: Debora commanded not as princes vse to commande.] [Sidenote 123: To iudge is not alway understand of the ciuil regiment.] [Sidenote 124: Isaie 2. Isaie 42. Mich. 4. Isaie. 5.] [Sidenote 125: Ezech. 20. Ezech. 22. Ezech. 34] [Sidenote 126: Ezech. 23] [Sidenote 127: NOTE.]

To the first, I answer, that particular examples do establishe no common lawe[108]. The causes were knowen to God alon, why he toke the spirite of wisdome and force frome all men of those ages, and did so mightely assist women against nature, and against his ordinarie course: that the one he made a deliuerer to his afflicted people Israel: and to the other he gaue not onlie perseuerance in the true religion, when the moste parte of men had declined from the same, but also to her he gaue the spirit of prophecie, to assure king Iosias of the thinges which were to come. With these women, I say, did God worke potentlie, and miraculouslie, yea to them he gaue moste singular grace and priuiledge. But who hath commanded, that a publike, yea a tyrannicall and moste wicked lawe be established vpon these examples? The men that obiect the same, are not altogether ignorant, that examples haue no strength, when the question is of lawe[109]. As if I shuld aske, what mariage is laufull? and it shulde be answered that laufull it is to man, not onelie to haue manie wiues at ones, but also it is laufull to marie two sisters, and to enioye them both liuing at ones, because that Dauid, Iacob, and Salomon, seruantes of God did the same. I trust that no man wold iustifie the vanitie of this reason. Or if the question were demanded, if a Christian, with good conscience may defraude, steale or deceiue: and answer were made that so he might by the example of the Israelites, who at Goddes commandement, deceiued the Egyptians, and spoiled them of their garmentes, golde and syluer. I thinke likewise this reason shuld be mocked. And what greater force, I pray you, hath the former argument? Debora did rule in Israel, and Hulda spoke prophecie in Iuda: Ergo it is laufull for women to reigne aboue realmes and nations, or to teache in the presence of men[110]. The consequent is vain and of none effect. For of examples, as is before declared, we may establishe no lawe, but we are alwayes bounde to the lawe writen, and to the commandement expressed in the same. And the lawe writen and pronounced by God, forbiddeth no lesse that any woman reigne ouer man, then it forbiddeth man to take pluralitie of wiues, to mary two sisters liuing at ons, to steale, to robbe, to murther or to lie. If any of these hath bene transgressed, and yet God hath not imputed the same: it maketh not the like fact or dede lawfull vnto vs. For God being free, may for suche causes as be approued by his inscrutable wisdome, dispense with the rigor of his lawe, and may vse his creatures at his pleasure. But the same power is not permitted to man, whom he hath made subiect to his lawe, and not to the examples of fathers. And this I thinke sufficient to the reasonable and moderate spirites. But to represse the raging of womans madnes, I will descend somwhat deeper in to the mater, and not feare to affirme: that as we find a contrarie spirit in all these moste wicked women, that this day be exalted in to this tyrannouse authoritie, to the spirite that was in those godly matrons: so I feare not, I say, to affirme, that their condition is vnlike, and that their end shalbe diuers. In those matrones we finde that the spirit of mercie, truthe, iustice and of humilitie did reigne[111]. Vnder them we finde that God did shewe mercie to his people, deliuering them frome the tyrannie of strangiers, and from the venom of idolatrie by the handes and counsel of those women: but in these of our ages, we finde crueltie, falshed, pride, couetousnes, deceit, and oppression. In them we also finde the spirit of Iesabel, and Athalia, vnder them we finde the simple people oppressed, the true religion extinguished, and the blood of Christes membres most cruellie shed. And finallie by their practises and deceit, we finde auncient realmes and nations geuen and betrayed in to the handes of strangiers, the titles and liberties of them taken frome the iuste possessors. Which one thinge is an euident testimonie, howe vnlike our mischeuous Maryes be vnto Debora, vnder whome were strangiers chased owt of Israel, God so raising her vp to be a mother and deliuerer to his oppressed people. But (alas) he hath raised vp these Iesabelles to be the vttermoste of his plagues[112], the whiche mans vnthankfulnes hath long deserued. But his secret and most iust iudgement, shal nether excuse them, neither their mainteiners, because their counsels be diuers. But to prosecute my purpose, let such as list to defend these monstres in their tyrannie, prbue first, that their souereine maistresses be like to Debora in godlines and pitie: and secondarilie, that the same successe doth folowe their tyrannie, which did folowe the extraorelinarie regiment of that godlie matrone. Which things althogh they were able to do[113] (as they neuer shalbe, let them blowe til they brust) yet shall her example profet them nothing at all. For they are neuer able to proue that ether Debora, or any other godlie woman[114] (hauing the commendation of the holie ghoste within the scriptures) hath vsurped authoritie aboue any realme or nation, by reason of their birth and blood. Nether yet did they claime it by right or inheritance: but God by his singular priuiledge, fauor, and grace, exempted Debora from the common malediction geuen to women in that behalf: and against nature he made her prudent in counsel, strong in courage, happie in regiment, and a blessed mother and deliuerer to his people. The whiche he did partlie to aduance and notifie the power of his maiestie as well to his ennemies, as to his owne people[115]: in that that he declared himself able to geue saluation and deliuerance, by meanes of the moste weake vesselles: and partlie he did it to confound and ashameall man of that age, because they had for the moste part declined frome his true obedience. And therfore was the spirit of courage, regiment, and boldnes taken from them for a time to their confusion and further humiliation. But what maketh this for Mary and her matche Phillippe? One thing I wold aske of suche as depend vpon the example of Debora, whether she was widowe or wife, when she iudged Israel, and when that God gaue that notable victorie to his people vnder her? If they answer she was widowe, I wold lay against them the testimonie of the holie ghost, witnessinge that she was wife to Lapidoth[116]. And if they will shift, and alledge, that so she might be called, notwithstanding that her husband was dead, I vrge them further, that they are not able to, proue it to be any common phrase and maner of speache in the scriptures, that a woman shall be called the wife of a dead man, except that there be some note added, wherbie it may be knowen that her husband is departed, as is witnessed of Anna[117]. But in this place of the iudges, there is no note added, that her husband shuld be dead, but rather the expressed contrarie[118]. For the text saith: In that time a woman named Debora a prophetesse, wife to Lapidoth iudged Israel, The holie ghost plainlie speaketh, that what time she iudged Israel, she was wife to Lapidoth. If she was wife, and if she ruled all alone in Israel[119], then I aske why did she not preferre her husband to that honor to be capitain, and to be leader to the host of the Lord. If any thinke that it was her husbande, the text proueth the contrarie. For it affirmeth that Barak, of the tribe of Nephtalie was apointed to that office. If Barak had bene her husband: to what purpose shuld the holie ghost so diligentlie haue noted the tribe, and an other name then was before expressed? Yea to what purpose shuld it be noted, that she send and called him? whereof I doubt not, but that euerie reasonable man doth consider that this Barak was not her husband, and therof likwise it is euident, that her iudgement or gouernement in Israel was no such vsurped power, as our quenes vniustlie possesse this day, but that it was the spirit of prophecie, which rested vpon her, what time the multitude of the people wroght wickedlie in the eyes of the Lord: by the whiche spirit, she did rebuke the idolatrie and iniquitie of the people, exhort them to repentance, and in the end, did bring them this comfort, that God shuld deliuer them from the bondage and thraldom of their ennemies. And this she might do[120], not withstanding that an other did occupie the place of the supreme magistral, (if any was in those dayes in Israel) for, so I finde did Hulda the wife of Sallum in the dayes of Iosias king of Iuda[121] 'speake prophecie and comfort the king': and yet he resigned to her nether the sceptre; nor the sword. That this our interpretacion, how that Debora did iudge in Israel is the true meaning of the holie ghost, the pondering and weying of the historic shall manifestlie proue. When she sendeth for Barak, I pray you, in whose name geueth she him his charge?[122] Doth she speake to him as kinges and princes vse to speake to their subiectes in suche cases? No, but she speaketh, as she that had a speciall reuelation frome God, whiche nether was knovren to Barak nor to the people, saying: hath not the Lord God of Israel commanded the? This is her preface, by the whiche she wold stirre vp the dull senses of Barak, and of the people, willing to persuade vnto them, that the time was comen, when God wold shewe him selfe their protector and deliuerer, in which preface she vsurpeth to her selfe, nether power nor authoritie. For she saith not, I being thy princes, thy maistresse, thy souereine ladie and quene, commatide the vpon thine allegeance, and vnder pain of treason to go, and gather an armie. No, she spoileth her self of all power to commande, attributing that authoritie to God, of whom she had her reuelation and certitude to apoint Barak capitain, which after appeareth more plainlie. For when she had declared to him the hole counsel of God, apointing vnto him aswell the nombre of his souldiors, as the tribes, owt of which they shuld be gathered: and when she had apointed the place of the batel, (whiche she coulde not haue done, but by especiall reuelation of God) and had assured him of victorie in the name of God, and yet that he fainted and openlie refused, to entre in to that iourney except that the prophetesse wold accompanie him, she did vse against him no external power, she did not threaten him with rebellion and death, but for assurance of his faint hart and weake conscience, being content to go with him, she pronounceth, that the glorie shulde not be his in that iourney, but that the Lord shuld sell Sisera in to the hand of a woman. Such as haue more pleasure in light then in darknes, may clearlie perceiue, that Debora did vsurpe no such power nor authoritie, as our quenes do this day claime. But that she was indued with the spirit of wisdome, of knowledge, and of the true feare of God: and by the same she iudged the factes of the rest of the people. She rebuked their defection and idolatry, yea and also did redresse to her power, the iniuries, that were done by man to man. But all this, I say, she did by the spirituall sworde, that is, by the worde of God, and not by any temporall regiment or authoritie, whiche she did vsurpe ouer Israel. In which, I suppose, at that time there, was no laufull magistrate, by the reason of their greate affliction. For so witnesseth the historic, saying: And Ehud being dead, the Lorde sold Israel in to the hand of Iabin king of Canaan. And he by Sisera his capitain afflicted Israel greatlie the space of twentie yeares. And Debora her self, in her song of thankes geuing, confesseth that before she did arise mother in Israel, and in the dayes of Iael, there was nothing but confusion and trouble. If any sticke to the terme, alledging that the holie ghost saith, that she iudged Israel[123]: let them vnderstand, that nether doth the Ebrue word, nether yet the Latin, alwayes signifie ciuile iudgement, or the execution of the temporall sword, but most commonlie is taken in the sense, which we haue before expressed. For of Christ it is said: he shal iudge many nations. And that he shall pronounce iudgement to the gentiles.[124] And yet it is euident, that he was no minister of the temporal sword. God commandeth Ierusalem and Iuda to iudge betwixt him and his vineyarde, and yet he apointed not them all to be ciuil magistrates. To Ezechiel it is said[125]: shalt thou not iudge them sonne of man? and after: thou sonne of man, shalt thou not iudge? shalt thou not iudge, I say, the citie of blood? and also: behold, I shall iudge betwixt beast and beast. And such places in great nombre, are to be founde thrughout the hole scriptures, and yet I trust, no man wilbe so foolish, as to thinke that any of the Prophetes were apointed by God to be politike iudges, or to punishe the sinnes of man, by corporal punishment. No the maner of their iudgement is expressed in these wordes[126]: Declare to them all their abominations, and thou shalt say to them: Thus saith the Lorde God: a citie shedding blood in the middest of her, that her time may approche and which hath made idoles against her selfe, that she might be polluted. Thou hast transgressed in the blood which thou hast shed, and thou are polluted in the idoles, which thou hast made. Thus, I say, do the prophetes of God iudge, pronouncing the sentence of God against malefactors. And so I doubt not but Debora iudged, what time Israel had declined from God: rebuking their defection, and exhorting them to repentance, without vsurpation of any ciuill authoritie. And if the people gaue vnto her for a time any reuerence or honour, as her godlines and happie counsel did well deserue, yet was it no such empire, as our monstres claime[127]. For which of her sonnes or nerest kinsmen left she ruler and iudge in Israel after her. The holie ghost expresseth no such thing. Wherof it is euident, that by her example God offreth no occasion to establish any regiment of women aboue men, realmes, and nations.

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

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

[Sidenote 129: what woman wold not gladly heare.] [Sidenote 130: the daughters of Zalphead desired to reigne ouer no man in Israel.] [Sidenote 131: women may succede to inheritance but not to office.] [Sidenote 132: Num. 36] [Sidenote 133: Our patrones for women do not marke this caution.] [Sidenote 134: Realmes gotten by practises are no iuste posession.] [Sidenote 135: NOTE.] [Sidenote 136: The spaniardes are Iewes and they bragge that Marie of England is the roote of Iesse.] [Sidenote 137: Note the law which he hath proclaimed in France against such as he termeth Lutherians.] [Sidenote 138: Act. 17.] [Sidenote 139: Deuter. 2.] [Sidenote 140: Deut.32.] [Sidenote 141: NOTE.] [Sidenote 142: Cicero offic. lib. I.] [Sidenote 143: Realmes gotten by mariage, is uniust conquest.]

I answer, it is not onlie laufull that women possesse their inheritance, but I affirme also that iustice and equitie require, that so they do. But therwith I adde that whiche gladlie they list not vnderstand[129]: that to beare rule or authoritie ouer man, can neuer be right nor inheritance to woman. For that can neuer be iust inheritance to any person, whiche God by his word hath plainlie denied vnto them: but to all women hath God denied authoritie aboue man, as moste manifestlie is before declared: Therfore to her it can neuer be inheritance. And thus must the aduocates of our ladies prouide some better example and strongar argument. For the lawe made in fauor of the doughters of Zalphead, will serue them nothing. And assuredlie greate wonder it is, that in so greate light of Goddes truthe, men list to grope and wander in darknes. For let them speak of conscience[130]: if the petition of any of these fore named women was to reigne ouer any one tribe, yea or yet ouer any one man within Israel. Plain it is, they did not, but onelie required, that they might haue a portion of ground amonge the men of their tribe, lest, that the name of their father shuld be abolished. And this was graunted vnto them without respect had to any ciuil regiment. And what maketh this, I pray you, for the establishing of this monstruous empire of women? The question is not: if women may not succede to possession, substance patrimonie or inheritance, such as fathers may leaue to their children, for that I willinglie grant[131]: But the question is: if women may succede to their fathers in offices, and chieflie to that office, the executor wherof doth occupie the place and throne of God. And that I absolutelie denie: and feare not to say, that to place a woman in authoritie aboue a realme, is to pollute and prophane the royall seate, the throne of iustice, which oght to be the throne of God: and that to mainteine them in the same, is nothing els, but continuallie to rebell against God. One thing there is yet to be noted and obserued in the lawe[132] made concerning the inheritance of the doughters of Zalphead, to wit, that it was forbidden vnto them to marie without their owne tribe, lest that such portion as fell to their lotte, shuld be transferred frome one tribe to an other, and so shuld the tribe of Manasses be defrauded and spoiled of their iust inheritance by their occasion. For auoiding of which it was commanded by Moses, that they should marie in the familie or housholde of the tribe and kindred of their father. Wonder it is that the aduocates and patrones of the right of our ladies did not consider and ponder this lawe[133] before that they counseled the blinde princes and vnworthie nobles of their countries, to betray the liberties therof in to the handes of strangiers. England for satisfying of the inordinat appetites of that cruell monstre Marie (vnworthie by reason of her bloodie tyrannie, of the name of a woman) betrayed (alas) to the proude spaniarde: and Scotlande by the rashe madnes of foolish gouerners, and by the practises of a craftie dame resigned likewise, vnder title of mariage in to the power of France. Doth such translation of realmes and nations please the iustice of God, or is the possession by such means obteined, lauful in his sight? Assured I am that it is not[134]. No other wise, I say, then is that possession, wherunto theues, murtherers, tyrannes and oppressors do attein by theft, murther, tyrannie, violence, deceit, and oppression, whiche God of his secrete (but yet most iust) iudgement doth often permit for punishment, as wel of the sufferers, as of the violent oppressors, but doth neuer approue the same as laufull and godlie. For if he wold not permit that the inheritance of the children of Israel shuld passe frome one tribe to an other by the mariage of any doughter, not withstanding[135] that they were all one people, all spake one tonge, all were descended of one father, and all did professe one God, and one religion: If yet, I say, God wold not suffer that the commoditie and vsuall frute, which might be gathered of the portion of grounde limited and assigned to one tribe shulde passe to an other: Will he suffer that the liberties, lawes, commodities and frutes of hole realmes and nations, be geuen in to the power and distribution of others, by the reason of mariage, and in the powers of suche, as besides, that they be of a strange tonge, of strange maners and lawes, they are also ignorant of God, ennemies to his truth, deniers of Christ Iesus, persecutors of his true membres, and haters of all vertue? As the odious nation of spaniardes doth manifestlie declare: who for very despit, which they do beare against Christe Iesus, whome their forefathers did crucifie (for Iewes they are[136], as histories do witnesse, and they them selues confesse) do this day make plaine warre against all true professors of his holie gospell. And howe blindlie and outragiouslie the frenche king, and his pestilent prelates do, fight against the veritie of God, the flaming fiers, which lick vp the innocent blood of Christes membres, do witnesse, and by his cruel edictes is notified and proclaimed[137]. And yet to these two cruell tyrannes (to France, and Spain I meane) is the right and possession of England and Scotland apointed. But iust or laufull shall that possession neuer be, till God do chaunge the statute of his former lawe: whiche he will not do for the pleasure of man. For he hath not created the earth to satisfie the ambition of two or three tyrannes, but for the vniuersall seed of Adam[138]: and hath apointed and defined the boundes of their habitation to diuerse nations, assigning diuers countries as he him selfe confesseth, speaking to Israel in these wordes[139]: You shal passe by the boundes and limiter, of your bretheren the sonnes of Esau, who dwell in mount Seir. They shall feare you. But take diligent hede, that ye shewe not your selues cruell against them. For I will geue you no part of their land. No not the bredth of a foote. For mount Seir I haue geuen to Esau to be possessed. And the same he doth witnesse of the sonnes of Lot[140], to whom he had geuen Arre to be possessed. And Moses plainlie affirmeth, that when the almightie did distribute, and diuide possessions to the gentiles, and when he did disperse, and scatter the sonnes of men, that then he did apoint the limites and boundes of peoples, for the nomber of the sonnes of Israel. Wherof it is plain[141], that God hath not exposed the earth in pray to tyrannes, making all thing laufull, which by violence and murther they may possesse, but that he hath apointed to euery seuerall nation, a seuerall possession, willing them to stand content (as nature did teache an ethnik[142] to affirme) with that portion, which by lotte and iust meanes they had mioyed. For what causes God permitteth this his distribution to be troubled, and the realmes of auncient nations to be possessed of strangiers, I delay at this time to intreate. Onlie this I haue recited to geue the worlde to vnderstand, that the reigne, empire, and authoritie of women[143], hath no grounde within Goddes scriptures. Yea that realmes or prouinces possessed by their mariage, is nothinge but vniust conquest. For so litle doth the lawe made for the doughters of Zalphead helpe the cause of your quenes, that vtterlie it fighteth against them, both damning their authoritie and fact. But now to the thirde objection.

[Sidenote 144: Answer to the third obiection.] [Sidenote 145: women may and oght to be deposed from authoritie.]

The consent, say they, of realmes and lawes pronounced and admitted in this behalfe, long consuetude and custorne, together with felicitie of some women in their empires haue established their authoritie[144]. To whome, I answer, that nether may the tyrannie of princes, nether the foolishnes of people, nether wicked lawes made against God, nether yet the felicitie that in this earthe may herof insue, make that thing laufull, whiche he by his word hath manifestlie condemned. For if the approbation of princes and people, lawes made by men, or the consent of realmes, may establishe any thing against God and his word, then shuld idolatrie be preferred to the true religion. For mo realmes and nations, mo lawes and decrees published by Emperours with common consent of their counsels, haue established the one, then haue approued the other. And yet I thinke that no man of sounde iudgement, will therfore iustifie and defend idolatrie. No more oght any man to mainteine this odious empire of women, althogh that it were approued of all men by their lawes. For the same God that in plain wordes forbiddeth idolatrie, doth also forbidde the authoritie of women ouer man. As the wordes of saint Paule before rehearsed do plainly teach vs. And therfore whether women be deposed from that vniust authoritie[145] (haue they neuer vsurped it so long) or if all such honor be denied vnto them, I feare not to affirme that they are nether defrauded of right, nor inheritance. For to women can that honor neuer be due nor laufull (muche lesse inheritance) whiche God hath so manifestlie denied vnto them.

[Sidenote 146: the fourth obiection.] [Sidenote 147: women can make no laufull officer.] [Sidenote 148: Let England and Scotland take hede.] [Sidenote 149: woman in authoritie is rebel against God.] [Sidenote 150: what the nobilite ough to do in this behalf.] [Sidenote 151: 2 Reg. II.] [Sidenote 152: Marke this fact, for it agreeth with Goddes lawe pronounced.]

I am not ignorant that the subtill wittes of carnall men (which can neuer be broght vnder obedience of Goddes simple preceptes to maintein this monstruous empire) haue yet two vaine shiftes[146]. First they alledge, that albeit women may not absolutelie reigne by themselues, because they may nether sit in iudgement, nether pronounce sentence, nether execute any publike office: yet may they do all such thinges by their lieutenantes, deputies and iudges substitute. Secondarilie, say they, a woman borne to rule ouer anyrealme, may chose her a husband, and to him she may transfer and geue her authoritie and right. To both I answer in fewe wordes. First that frome a corrupt and venomed fountein can spring no holsome water: Secondarilie that no person hath power to geue the thing, which doth not iustlie appertein to them selues[147]: But the authoritie of a woman is a corrupted fountein, and therfore from her can neuer spring any lauful officer. She is not borne to rule ouer men: and therfore she can apointe none by her gift, nor by her power (which she hathn ot) to the place of a laufull magistrat. And therfore who soeuer receiueth of a woman[148], office or authoritie, are adulterous and bastard officers before God. This may appeare straunge at the first affirmation, but if we will be as indifferent and equall in the cause of God, as that we can be in the cause of man, the reason shall sodeinlie appeare. The case suposed, that a tyranne by conspiracie vsurped the royall seat and dignitie of a king, and in the same did so established him selfe, that he apointed officers, and did what him list for a time, and in this meane time, the natiue king made streit inhibition to all his subiectes, that none shuld adhere to this traitor, nether yet receiue any dignitie of him, yet neuer the lesse they wold honor the same traitor as king, and becomme his officers in all affaires of the realme. If after, the natiue prince did recouer his iust honor and possession, shuld he repute or esteme any man of the traitors apointement for a laufull magistrate? or for his frende and true subiect? or shuld he not rather with one sentence condemne the head with the membres? And if so he shuld do, who were able to accuse him of rigor? much lesse to condemne his sentence of iniustice. And dare we denie the same power to God in the like case? For that woman reigneth aboue man, she hath obteined it by treason and conspiracie committed against God. Howe can it be then, that she being criminall and giltie of treason against God committed, can apointe any officer pleasing in his sight? It is a thing impossible[149]. Wherefore let men that receiue of women authoritie, honor or office, be most assuredly persuaded, that in so mainteining that vsurped power, they declare them selues ennemies to God. If any thinke, that because the realme and estates therof, haue geuen their consentes to a woman, and haue established her, and her authoritie: that therfore it is laufull and acceptable before God: let the same men remembre what I haue said before, to wit, that God can not approue the doing nor consent of any multitude, concluding any thing against his worde and ordinance, and therfore they must haue a more assured defense against the wrath of God, then the approbation and consent of a blinded multitude, or elles they shall not be able to stand in the presence of the consuming fier: that is, they must acknowledge that the regiment of a woman is a thing most odious in the presence of God. They must refuse to be her officers[150], because she is a traitoresse and rebell against God. And finallie they must studie to represse her inordinate pride and tyrannie to the vttermost of their power. The same is the dutie of the nobilitie and estates, by whose blindnes a woman is promoted. First in so farre, as they haue moste haynouslie offended against God, placing in authoritie suche as God by his worde hath remoued frome the same, vnfeinedly they oght to call for mercie, and being admonished of their error and damnable fact, in signe and token of true repentance, with common consent they oght to retreate that, which vnaduisedlie and by ignorance they haue pronounced, and oght without further delay to remoue from authority all such persones, as by vsurpation, violence, or tyrannie, do possesse the same. For so did Israel and Iuda after they had reuolted from Dauid, and Iuda alone in the dayes of Athalia[151]. For after that she by murthering her sonnes children, had obteined the empire ouer the land, and had most vnhappelie reigned in Iuda six years, Ichoiada the high priest called together the capitaines and chief rulers of the people[152], and shewing to them the kinges sonne Ioas[h], did binde them by an othe to depose that wicked woman, and to promote the king to his royall seat, which they faithfullie did, killinge at his commandement not onlie that cruell and mischeuous woman, but also the people did destroie the temple of Baal, break his altars and images, and kill Mathan Baales high priest before his altars. The same is the dutie aswell of the estates, as of the people that hath bene blinded. First they oght to remoue frome honor and authoritie, that monstre in nature. (so call I a woman cled in the habit of man, yea a woman against nature reigning aboue man). Secondarilie if any presume to defende that impietie, they oght not to feare, first to pronounce, and then after to execute against them the sentence of deathe. If any man be affraid to violat the oth of obedience, which they haue made to suche monstres, let them be most assuredly persuaded, that as the beginning of their othes, preceding from ignorance was sinne, so is the obstinate purpose to kepe the same, nothinge but plaine rebellion against God. But of this mater in the second blast, God willing, we shall speake more at large.

[Sidenote 153: An admonition.] [Sidenote 154: Iudic. 20.]

And nowe to put an end to the first blast, seing that by the ordre of nature, by the malediction and curse pronounced against woman, by the mouth of S. Paule the intrepreter of Goddes sentence, by the example of that common welth, in whiche God by his word planted ordre and policie, and finallie by the iudgement of the most godlie writers, God hath deiected woman frome rule, dominion, empire, and authoritie aboue man. Moreouer, seing that nether the example of Debora, nether the lawe made for the doughters of Zalphead, nether yet the foolishe consent of an ignorant multitude, be able to iustifie that whiche God so plainlie hath condemned: let all men take hede what quarell and cause frome hence furthe they do defend[153]. If God raise vp any noble harte to vendicat the libertie of his countrie, and to suppresse the monstruous empire of women, let all suche as shal presume to defend them in the same, moste certeinlie knowe, that in so doing, they lift their hand against God, and that one day they shall finde his power to fight against their foolishnes. Let not the faithfull, godlie, and valiant hartes of Christes souldiers be vtterlie discouraged, nether yet let the tyrannes reioise, albeit for a time they triumphe against such asstudie to represse their tyrannie, and to remoue them from vniust authoritie. For the causes alone, why he suffereth the souldiers to fail in batel, whome neuerthelesse he commandeth to fight as somtimes did Israel fighting against Beniamin. The cause of the Israelites was most iust: for it was to punishe that horrible abomination of those sonnes of Belial[154], abusing the leuites wife, whome the Beniamites did defend. And they had Goddes precept to assure them of well doing. For he did not onelie commande them to fight, but also apointed Iuda to be their leader and capitain, and yet fell they twise in plain batel against those most wicked adulterers.

[Sidenote 155: Why God permitteth somtimes his owne souldiers to fail in batel.] [Sidenote 156: Iudic. 20] [Sidenote 157: NOTE.] [Sidenote 158: The authoritie of all women, is a wall without foundation.]

The secret cause of this, I say, is knowen to God alone. Rut by his euident scriptures we may assuredly gather[155], that by such means doth his wisdome somtimes, beat downe the pride of the flesh (for the Israelites at the firste trusted in their multitude, power and strength) and somtimes by such ouerthrowes, he will punish the offenses of his owne children, and bring them, to the vnfeined knowledge of the same, before he will geue them victorie against the manifest contemners, whom he hath apointed neuerthelesse to vttermost perdition: as the end of that batel did witnesse. For althogh with greate murther the children of Israel did twise fall before the Beniamites, yet after they had wept before the Lorde, after they had fasted and made sacrifice in signe of their vnfeined repentance, they so preuailed against that proude tribe of Beniamin[156], that after 25 thousande strong men of warre were killed in batel, they destroyed man, woman, childe and beaste, as well in the fieldes, as in the cities, whiche all were burned with fier, so that onelie of that hole tribe remained six hundredth men, who fled to the wildernes, where they remained foure monethes, and so were saued. The same God, who did execute this greuous punishment[157], euen by the handes of those, whom he suffred twise to be ouercomen in batel, doth this day retein his power and justice. Cursed Iesabel of England, with the pestilent and detestable generation of papistes, make no litle bragge and boast, that they haue triumphed not only against Wyet, but also against all such as haue entreprised any thing against them or their procedinges. But let her and them consider, that yet they haue not preuailed against god, his throne is more high, then that the length of their hornes be able to reache. And let them further consider, that in the beginning of their bloodie reigne, the haruest of their iniquitie was not comen to full maturitie and ripenes. No, it was so grene, so secret I meane, so couered, and so hid with hypocrisie, that some men (euen the seruantes of God) thoght it not impossible, but that wolues might be changed in to lambes, and also that the vipere might remoue her natural venom. But God, who doth reuele in his time apointed the secretes of hartes, and that will haue his iudgementes iustified euen by the verie wicked, hath now geuen open testimonie of her and their beastlie crueltie. For man and woman, learned and vnlearned, nobles and men of baser sorte, aged fathers and tendre damiselles, and finailie the bones of the dead, aswell women as men haue tasted of their tyrannie, so that now not onlie the blood of father Latimer, of the milde man of God the bishop of Cantorburie, of learned and discrete Ridley, of innocent ladie Iane dudley, and many godly and worthie preachers, that can not be forgotten, such as fier hath consumed, and the sworde of tyrannie moste vniustlie hath shed, doth call for vengeance in the eares of the Lord God of hostes: but also the sobbes and teares of the poore oppressed, the groninges of the angeles, the watch men of the Lord, yea and euerie earthlie creature abused by their tyrannie do continuallie crie and call for the hastie execution of the same. I feare not to say, that the day of vengeance, whiche shall apprehend that horrible monstre Iesabal of England, and suche as maintein her monstruous crueltie, is alredie apointed in the counsel of the Eternall; and I verelie beleue that it is so nigh, that she shall not reigne so long in tyrannie, as hitherto she hath done, when God shall declare him selfe to be her ennemie, when he shall poure furth contempt vpon her, according to her crueltie, and shal kindle the hartes of such, as somtimes did fauor her with deadly hatred against her, that they may execute his iudgementes. And therfore let such as assist her, take hede what they do. For assuredlie her empire and reigne is a wall without foundation[158]: I meane the same of the authoritie of all women. It hath bene vnderpropped this blind time that is past, with the foolishnes of people; and with the wicked lawes of ignorant and tyrannous princes. But the fier of Goddes worde is alredie laide to those rotten proppes (I include the Popes lawe with the rest) and presentlie they burn, albeit we espie not the flame: when they are consumed, (as shortlie they will be, for stuble and drie timbre can not long indure the fier) that rotten wall, the vsurped and vniust empire of women, shall fall by it self in despit of all man, to the destruction of so manie, as shall labor to vphold it. And therfore let all man be aduertised, for the trumpet hath ones blowen.

Praise God ye that feare him.



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

IOHN KNOXE TO THE READER.

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

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

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

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

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

MATTH. VI.

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

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



APPENDIX.

JOHN KNOX's apologetical Defence of his First Blast &c. to Queen ELIZABETH.



12 JULY 1559. JOHN KNOX to Sir WILLIAM CECIL.

The spreit of wisdom heall your hart to the glorie of God and to the comforte of his afflicted mind.

On[e] caus[e] of my present writing is ryght honorable humblie to requyr you to Deliuer this other lettre enclosed to the quenes grace quilk conteaneht in few and sempill wordes my confession what I think of her authoritie, how far it is Just, and what may make it odious in goddis presence.

I hear there is a confutation sett furht in prent against the first blast. God graunt that the writar haue no more sought the fauours of the world, no less the glory of God and the stable commoditie of his country then did him who interprised in that blast to vt[t]er his Conscience. When I shall haue tym[e] (which now Is Dear and straitt vnto me) to peruse that work I will communicat[e] my Judgement with you concernying the sam[e]. The tym[e] Is now sir that all that eyther thrust Christ Jesus to r[e]ing in this yle, the liberties of the sam [e] to be keapt, to the inhabitantes therof, and theire hartis to be joyned together in love vnfeaned ought rather to study how the sam[e] may be brought to pass then vainly to trauall for the maintenance of that wharof allready we have seen the daunger, and felt the smart.

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



20 JULY 1559. JOHN KNOX'S Declaration to QUEEN ELIZABETH.

To the verteuus and godlie ELIZABEHT by the grace of GOD quen of England etc JOHN KNOX desireht the perpetuall Encrease of the Holie Spiritt. etc.

As your graces displeasur against me most Iniustlie conceaned, hath be[en] and is to my wretched hart a burthen grevous and almost intollerabill, so is the testimonye of a clean conscience to me a stay and vphold that in desperation I sink not, how vehement that ever the temptations appear, for in GODDis presence my conscience beareht me reacord that maliciouslie nor of purpose I inoffended your grace, nor your realme. And therfor how so ever I be ludged by man, I am assured to be absolued by him who onlie knoweht the secreatis of hartes.

I can not Deny the Writeing of a booke against the vsurped aucthoritie and Iniust regiment of wemen, neyther yet am I mynded to retract or to call any principall point or proposition of the sam[e], till treuth and veritie do farther appear, but why that eyther your grace, eyther yit ony such as vnfeanedlie favourthe libertie of England should be offended at the aucthor of such a work I can perceaue no iust occasion. For first my booke tuchheht not your graces' person in especiall, neyther yit is it preiudiciall till any libertie of the realme yf the tyme and my Writing be indifferently considered. How could I be enemy to your graces person? for deliuerance quhairof I did mor[e] study, and interprise farther, than any of those that now accuse me. And as concerning your regiment how could? or can I envy that? which most I haue thrusted and for the which (as obliuion will suffer) I render thankis vnfeanedlie unto GOD that is, that it hath pleased Him of His eternall goodnes to exalt your head (which tymes wes in Daunger) to the manifestation of his glorie and extirpation of Idolatrie.

And as for any offence whiche I haf committed against England eyther in writeing that or of any other werk I will not refuse that moderate and indifferent men Iudge and decerne betwixt me and thost that accuse me. To witt Whither of the partijs Do most hurt the libertie of England, I that afferme that no woman may be exalted above any realme to mak[e] the libertie of the sam[e] thrall to a straunge, proud, and euell nation, or thai that approve whatsoeuir pleaseth princes for the tyme.

Yf I were wer[e] asweall disposed till accuse, as som of them (till thair owne schame) haue declared thame selves I nothing dowbt but that in few wordis I should lett ressonabill men vnderstand that som that this Day lowlie crouche to your grace, and lauboure to make me odious in your eyes, did in your aduersitie neyther shew thame selvis faithfull frendis to your grace, neyther yit so loving and cairfull ouer thair native cuntry as now thai wold be esteamed.

But omitting the accusation of others for my owne purgation and for your graces satisfaction I say. That nothyng in my booke conceaued Is, or can be preiudiciall to your graces iust regiment prouided that ye be not found vngrate unto GOD. Vngrate ye shalbe proued in presence of His throne, (howsoeuir that flatterairs Iustifie your fact) yf ye transfer the glory of that honour in which ye now stand to any other thing, then to the dispensation of His mercy which onelye mackethe that lauthfull to your grace Which nature and law Denyeth to all woman. Neyther wold I that your grace should fear that this your humiliation befoir GOD should in any case infirm or weaken your Iust and lauthfull authoritie befoir men. Nay madam such vnfeaned confession of goddis benefittis receaued shalbe the establishment of the sam[e] not onelye to your self, bot also to your sead and posteritie. Whane contrariwise a prowd conceat, and eleuation of your self shalbe the occasion that your reing shalbe vnstabill, trublesum and schort.

GOD is witness that vnfeanedlie I both love and reverence your grace, yea I pray that your reing may be long, prosperous, and quyet. And that for the quyetnes which CHRISTIS membris before persecuted haue receaued vnder yow but yit yf I should flatter your grace I were no freind, but a deceavabill trater. And therfor of conscience I am compelled to say, that neyther the consent of peopill, the proces of tyme, nor multitude of men, can establish a law which GOD shall approve, but whatsoeuer He approveht (by his eternall word) that shalbe approued, and whatsoeuer he dampneth shalbe condampneth, though all men in earth wold hasard the iustification of the sam[e]. And therfor[e] madam the onlie way to retean and to keap those benefittes of GOD haboundandlie powred now of laitt Dayis vpon yow, and vpon your realme is vnfeanedlie to rendir vnto GOD, to His mercy and vndeserued grace the [w]holl glory of this your exaltatioun, forget your byrth and all tytill which thervpon doth hing[e], and considder deaplie how for feir of your lyfe ye did declyne from GOD, and bow till Idolatrie. Lett it not appear a small offence in your eyis, that ye haue declyned from CHRIST IESUS in the Day of his battale, neyther yit wold I that ye should esteam that mercy to be vulgar and commone which ye haue receaued. To witt, that GOD hath covered your formar offence, hath presented yow when ye were most unthankfull, and in the end hath exalted and raised yow vp not onlie from the Dust, but also from the portes [gates] of death to reull above his people for the confort of his kirk. It aperteaneth to yow thairfor to ground the iustice of your aucthoritie not vpon that law which from year to year Doth change, but vpon the eternall prouidence of Hym who contrarfy to nature, and without your deserving hath thus exalted your head.

Yf thus in GODDis presence ye humill [humble] your self, as in my hart I glorifie GOD for that rest granted to His afflicted flock within England under yow a weak instrument, so will I with toung and pen iustifie your aucthoritie and regiment as the HOLIE GHOST hath iustified the same In DEBORA, that blessed mother in Israeli, but yf these premisses (as GOD forbid) neglected, ye shall begyn to brag of your birth, and to build your aucthoritie vpon your owne law, flatter yow who so list youre felicite shalbe schort. Interpret my rud[e] wordis in the best part as written by him who is no ennemye to your grace.

By diuerse letters I haue required licence to vesitt your realme not to seik my self neyther yit my owen ease, or commodite. Whiche yf ye now refuse and. deny I must remit my [?] to GOD, adding this for conclusioun, that commonlie it is sein that such as luf not the counsall of the faithfull (appear it never so scharp) are compelled to follow the Deceat of flatteraris to thair owen perdition. The mighty Spreit of the Lord IESUS move your hart to vnderstand what is said, geve vnto yow the discretion of spirittes, and so reull yow in all your actlonis and interprisis that in yow GOD may be glorified, His church edified, and ye your self as a livelie member of the sam[e] may be an exempill and mirroure of vertew and of godlie Lief till others.

So be it. Off Edinburgh the 20. Day of Julij. 1559.

By your graces [w]holly to command in godlynes.

Endorsed. JOHN KNOX.

To the ryght myghty ryght high and ryght excellent princesse ELZABETH quen of England, etc.

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



20 MARCH 1561. THOMAS RANDOLPH to Sir WILLIAM CECIL. [From Berwick on Tweed.]

Master KNOX in certayne articles geuen vnto my Lord JAMES at this tyme hath mytigated some what the rigour of his booke, referringe myche vnto ye tyme that the same was wrytten.

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



5 AUG. 1561. JOHN KNOX's second Defence to Queen ELIZABETH.

Grace from GOD the Father throught our Lord JESUS with perpetuall Encrease of his holie spiritt.

May it please your maiestie that it is heir certainlie spoken that the Queen of Scotland [MARY Queen of Scots] travaleht earnestlie to have a treatise intituled the first blast of the trompett confuted by the answere of the learned in Diuerse realmes, And farther that she lauboureht to inflambe the hartes of princes against the writar. And because that it may appear that your maiestie hath interest, that she myndeht to trauall with your grace, your graces counsell, and learned men for Judgement against such a common enemy to women and to thair regiment. It were but foolishnes to me to prescribe vnto your maiestie what is to be done in any thing but especialie in such thinges as men suppose Do tuoch my self. But of on[e] thing I think my self assured and therefor I Dar[e] not conceall it. To witt that neyther Doht our soueraine so greatlie fear her owen estate by reasson of that book, neyther yet Doth she so vnfeanedlie fauour the tranquilitie of your maiesties reing and realme that she wo[u]lde tack so great and earnest paines onles that her crafty counsall in so Doing shot att a farther marck.

Two yeres ago I wrote vnto your maiestie my full Declaration tuoching that work, experience since hath schawen that I am not Desirous of Innovations [i.e. in Government], so that CHRIST JESUS be not in his members openlie troden vnder the feitt of the vngodlie. With furthie purgation I will not trouble your maiestie for the present. Besechinge the Eternall so to assist your Highnes in all affaires, that in his sight you may be found acceptable, your regiment profitable to your common wealht, and your factes [deeds] to be such that Iustlie thei may be praised of all godlie vnto the cuming of the lord JESUS to whose mighty protection I unfeanedlie committ your maiestie.

From Edinburgh the 5 of August 1561

Your maiesties suruand to command in godlines

Endorsed JOHN KNOX.



To the myghty and excellent princess ELIZABETH the Quenes maiestie of ENGLAND be these deliuered.

State Papers, Scotland, Vol. 6, Art 55.

Despite this triumphant appeal to his quiet citizenship under MARY STUART, the following description of her mother shows that the great Scotchman never altered his private opinion on this subject.

The peace as said is contracted. The Queene Dowager past by sea to F[r]aunce with gallies that for that purpose were prepared and tooke with her diuerse of the nobilitie of Scotland. The Earles HUNTLY, GLENCAIRNE, MERSHELL, CASSILLES. The Lordes MAXWELL, flying, Sir GEORGE DOWGLASSE, together with all the kings sonnes, and diuerse Barrones, and gentlemen of Ecclesiasticall estate: the Bishop of GALLOWAY, and manie others, with promise that they should be rechlie rewarded for their good seruice. What they receaued we can not tell, but few were made rich at their returning. The Dowager had to practise somewhat with her brethren, the Duke of GWYSE and the Cardinal of LORA[I]NE. The weight wherof the gouernour after felt: for shortlie after his returning, was the gouernour deposed of the gouernement (Iustlie by GOD, but most iniustlie by man) and she made regent, in the yere of our Lord 1554. And a crowne put vpon her head, as seemelie a sight (if men had eyes) as to put a saddle vpon the back of an vnruly cow. And so beganne she to practise, practise vpon practise, how Fraunce might be aduanced, hir friends made rich, and she brought to immortall glorie. For that was her common talke, "So that I may procure the wealth and honour of my friendes, and a good fame vnto my selfe, I regarde not what GOD doe after with me." And in verie deede in deepe dissimulation to bring her owne purpose to effect she passed the common sort of women, as we will after heare. But yet GOD to whose Gospell she declared her selfe enemie, in the end [did] frustrate her of her deuises.

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