The First Blast of the Trumpet Against the Monstrous Regiment of Women

THE KINGDOME APPERTEINETH TO OUR God.

Wonder it is, that amongst so many pregnant wits as the I will of great Britanny hath {pro}duced, so many godly and zealous preachers as England did sometime norishe, and amongst so many learned and men of grave judgment, as this day by Jezebel are exiled, none is found so stowte of courage, so faithful to God, nor loving to their native country, that they dare admonish the inhabitants of that I will how abominable before God, is the Empire or Rule of a wicked woman, yea of a traiteresse and bastard. And what may a people or nation left destitute of a lawful head, do by the authority of God's word in electing and appointing common rulers and magistrates. That I will (alas) for the contempt and horrible abuse of God's mercies offered, and for the shameful revolting to Satan from Christ Jesus, and from his Gospel ones professed, doth justly merit to be left in the hands of their own counsel, and so to come to confusion and bondage of strangiers. But yet I fear that this universal negligence of such as sometimes were esteemed watchemen, shall rather aggravate our former ingratitude, then excuse this our universal and ungodly silence, in so weighty a mater. We se our country set forth for a pray to foreine nations, we hear the blood of our brethren, the menbres of Christ Jesus most cruelly to be shed, and the monstrous empire of a cruel woman (the secrete counsel of God excepted) we know to be the only occasion of all these miseries: and yet with silence we pass the time as though the mater did nothing appertain to us. But the contrary examples of the ancient prophets move me to doubt of this our fact. For Israel did vniuersalie decline from God by embrasing idolatry under Jeroboam. In which they did continue even unto the destruction of their common wealth. And Judah withe Jerusalem did follow the vile superstition and open iniquity of Samaria. But yet ceased not the prophets of God to admonish the one and the other: Yea even after that God had poured forth his plagues upon them. For Jeremiah did write to the captives in Babylon, and did correct their errors, plainly instructing them, who did remain in the midst of that idolatrouse nation. Ezekiel from the midst of his brethren prisoners in Chaldea, did write his vision to those that were in Jerusalem, and sharply rebukinge their vices, assured them that they should not escape the vengeance of God by reason of their abominations committed.

The same prophets for comfort of the afflicted and chosen saints of God, who did lie hyd amongst the reprobate of that age (as cōmonlie doth the corn amongst the chasse) did prophecy and before speak the changes of kingdoms, the punishments of tyrannes, and the vengeance which God would execute upon the oppressors of his people. The same did Daniel and the rest of the prophets everyone in their season. By whose examples and by the plain precept, which is given to Ezekiel, commanding him that he shall say to the wicked: Thou shalt die the death. We in this our miserable age are bound to admonish the world and the tyrānes thereof, of their sodeine destruction, to assure them, and to cry unto them, whether they list to hear or not. That the blood of the saints, which by them is shed, cōtinuallie crieth and craveth vengeance in the presence of the Lord of hosts. And further it is our duty to open the truth revealed unto us, unto the ignorant and blind world, vnlest that to our own cōdamnation we list to wrap up and hyde the talent committed to our charge. I am assured that God hath revealed to some in this our age, that it is more then a mōstre in nature, that a woman shall reign and have empire above man. And yet with us all, there is such silence, as if God there with were nothing offended. The natural man, enemy to God shall find, I know, many causes why no such doctrine ought to be published in these our dangerous days. First, for that it may seme to tend to sedition: secondarilie, it shall be dangerous not only to the writer or publisher, but also to all such as shall read the writings, or favor this truth spoken: and last it shall not amend the chief offenders, partly because it shall never come to their ears, and partly because they will not be admonished in such cases. I answer, if any of these be a sufficient reason that a truth known shall be cōceled, then were the ancient prophets of God very fools, who did not better provide for their own quietness, then to hasard their lives for rebuking of vices, and for the opening of such crimes, as were not known to the world. And Christ Jesus did injury to his Apostles, commāding them to preach repentance and remission of sins in his name to every realm and nation. And Paul did not understand his own liberty, when he cried, woe be to me, if I preach not the Euangile. If fear, I say, of persecution, of sclander, or of any inconvenience before named might have excused, and discharged the servants of God, from plainly rebuking the sins of the world, just cause had everyone of them to have ceased from their office. For sodeinlie their doctrine was accused by terms of sedition, of new learning, and of treason: persecution and vehement trouble did shortly come upon the professors with the preachers: kings, princes and wordly rulers did conspire against God and against his anointed Christ Jesus. But what? Did any of these move the prophets and Apostles to faint in their vocation? no. But by the resistance, which the devil made to them by his suppostes, were they the more inflamed to publish the truth revealed unto them and to witness with their blood, that grievous condemnation and God's heuie vengeance should follow the proud contempt of graces offered. The fidelity, bold courage, and constancy of those that are passed before us, ought to {pro}uoke us to follow their footsteppes, unless we loke for another kingdom then Christ hath {pro}mised to such as persevere in {pro}fession of his name to the end. If any think that the empire of women, is not of such importance, that for the suppressing of the same, any mā is bound to hasarde his life, I answer, that to suppress it, is in the hand of god alone. But to utter the impiety and abomination of the same, I say, it is the duty of every true messager of God, to whom the truth is revealed in that behalf. For the especial duty of God's messagers is to preach repentance, to admonish the offenders of their offenses, and to say to the wicked, thou shalt die the death, except thou repent. This, I trust, will no man deny to be the proper office of all God's messagers to preach (as I have said) repentance and remission of sins. But nether of both can be done, except the conscience of the offenders be accused and convicted of transgression. For howe shall any man reap̄t not knowing wherein he hath offended? And where no repentance is found, there can be no entry to grace. And therefore I say, that of necessity it is, that this monstriferouse empire of women, (which amongst all enormities, that this day do abound upon the face of the hole earth, is most detestable and damnable) be openly revealed and plainly declared to the world, to the end that some may repent and be saved. And thus far to the first sort.

To such as think that it will be long before such doctrine come to the ears of the chief offenders, I answer that the verity of God is of that nature, that at one time or at other, it will pourchace to it self audience. It is an odour and smell, that cannot be suppressed, yea it is a trumpet that will sound in despite of the adversary. It will compel the very enemies to their own confusion, to testify and bear witness of it. For I find that the prophecy and preaching of Heliseus was declared in the hall of the king of Syria by the servants and flatterers of the same wicked king, making mention that Heliseus declared to the king of Israel, what so ever the said king of Syria spake in his most secret chamber. And the wondrous works of Jesus Christ were notified to Herod, not in any great praise or commendation of his doctrine, but rather to signify that Christ called that tyranne a fox, and that he did no more regard his authority then did John the Baptist, whom Herod before had beheaded for the liberty of his tongue. But whether the bearers of the rumors and tidings were favorers of Christ or flatterers of the tyranne, certain it is that the fame, as well of Christ's doctrine, as of his works came to the ears of Herod: even so may the sound of our weak trumpet, by the support of some wynd (blow it from the south or blow it from the northe it is no mater) come to the ears of the chief offenders. But whether it do or not, yet dare we not cease to blow as God will give strength. For we are debtors to mothen to princes, to wit, to the multitude of our brethren, of whom, no doubt a great number have here to fore offended by error and ignorance, giving their suffragies, consent and help to establish women in their kingdoms and empires, not understanding howe abominable, odious, and detestable is all such usurped authority in the presence of God. And therefore must the truth, be plainly spoken, that the simple and rude multitude may be admonished.

And as concerning the danger, which may hereof insue, I am not altogether so brutishe and insensible, but that I have laid mine account what the finishinge of the work may cost me for mine own parte. First, I am not ignorant howe difficile and dangerous it is to speak against a common error, especially when that the ambitious minds of men and women are called to the obedience of gods simple commandment. For to the most parte of men, lawful and godly appeareth, whatsoever antiquity hath received. And secondarilie, I look to have mine adversaries not only of the ignorant multitude, but also of the wise, politic, and quiet spirits of this world, so that as well shall such as ought to maintain the truth and verity of God become enemies to me in this case, as shall the princes and ambitious persons, who to maintain their unjust tyranny do always study to suppress the same. And thus I am moste certeinlie persuaded, that my labor shall not escape reprehension of many. But because I remember that accounts of the talentes received must be made to him, who nether respecteth the multitude, nether yet approveth the wisdom, policy, peace, nor antiquity, concluding or determining any thing against his eternal will revealed to us in his moste blessed word, I am compelled to cover mine eyes, and shut up mine ears, that I nether se the multitude, that shall withstand me in this mater, nether that I shall hear the opprobries, nor consider the dangers, which I may incur for uttering the same. I shall be called foolish, curious, despiteful, and a sower of sedition: and one day parchance (although now I be nameless) I may be attainted of treason. But seeing that impossible it is, but that ether I shall offend God, daily calling to my conscience, that I ought to manifest the verity known, or elles that I shall displease the world for doing the same, I have determined to obey God, not withstanding that the world shall rage thereat. I know that the world offended (by God's permission) may kill the body, but God's majesty offended, hath power to punish body and soul forever. His majesty is offended, when that his precepts are contemned, and his threatenings esteemed to be of none effect. And amongst his manifold precepts given to his prophets, and amongst his threatenings, none is more vehement, then is that, which is pronounced to Ezekiel in these words: Sōne of man, I have appointed the a watchman to the house of Israel, that thou shuldest hear from my mouthe the word, and that thou mayest admonish them plainly, when I shall say to the wicked man: O wicked, thou shalt assuredly die. Then if thou shalt not speak, that thou mayest plainly admonish him, that he may leave his wicked way, the wicked man shall die in his iniquity, but his blood will I require of thy hand. But and if thou shalt plainly admonish the wicked man, and yet he shall not turn from his way, such a one shall die in his iniquity, but thou hast delivered thy soul.

This precept, I say, with the threatening annexed, together with the rest, that is spoken in the same chapter, not to Ezekiel only, but to everyone, whom God placeth whatchman over his people and flock, (and watchmen are they whose eyes he doth open, and whose conscience he pricketh to admonish the ungodly) compelleth me to utter my conscience in this mater, not withstanding that the hole world should be offended with me for so doing. If any wonder, why I do conceal my name, let him be assured, that the fear of corporal punishment is nether the only, nether the chef cause. My purpose is thrice to blow the trumpet in the same mater, if God so permit:t wife I intend to do it without name, but at the last blast, to take the blame upon myself, that all others may be purged.

THE FIRST BLAST TO AWAKE WOMEN degenerate.

To promote a woman to bear rule, superiority, dominion or empire above any realm, nation, or city, is repugnant to nature, cōtumelie to God, a thing most contrarious to his revealed will and approved ordinance, and finally it is the subversion of good order, of all equity and justice.

In the probation of this proposition, I will not be so curious, as to gather whatsoever may amplify, set forth, or decore the same, but I am purposed, even as I have spoken my conscience in most plain and few words, so to stand content with a simple proof of every member, bringing in for my witness God's ordinance in nature, his plain will revealed in his word, and the minds of such as be moste ancient amongst godly writers.

And first, where that I affirm the empire of a woman to be a thing repugnant to nature, I mean not only that God by the order of his creatiō hath spoiled woman of authority and dominiō, but also that man hath seen, proved and {pro}nounced just causes why that it so should be. Mā, I say, in many other cases blind, doth in this behalf see very clearly. For the causes be so manifest, that they cannot be hid. For who can deny but it repugneth to nature, that the blind shall be appointed to lead and conduct such as do see? That the weak, the sick, and impotent persons shall norishe and keep the hole and strong, and finally, that the foolish, mad and phrenetike shall govern the discrete, and give counsel to such as be sober of mind? And such be all women, compared unto man in bearing of authority. For their sight in civil regiment, is but blindness: their strength, weakness: their counsel, foolishenes: and judgment, phrenesie, if it be rightly considered.

I except such as God by singular privilege, and for certain causes known only to him self, hath exempted from the common rank of womē, and do speak of women as nature and experience do this day declare them. Nature I say, doth paint them forth to be weak, frail, impaciēt, feeble and foolish: and experience hath declared them to be unconstant, variable, cruel and lacking the spirit of counsel and regiment. And these notable faults have men in all ages espied in that kind, for the which not only they have removed women from rule and authority, but also some have thoght that men subject to the counsel or empire of their wives were unworthy of all public office. For thus writeth Aristotle in the seconde of his Politikes: what difference shall we put, saith he, whether that women bear authority, or the husbands that obey the empire of their wives be appointed to be magistrates? For what ensueth the one, must needs follow the other, to wit, injustice, confusion and disorder. The same author further reasoneth, that the policy or regiment of the Lacedemoniās (who other ways amongst the Grecians were moste excellent) was not worthy to be reputed nor accounted amongst the number of common wealths, that were well governed, because the magistrates, and rulers of the same were to much given to please and obey their wives. What would this writer (I pray you) have said to that realm or natiō, where a woman sitteth crowned in parliament amongst the midst of men. Oh fearful and terrible are thy judgments (o Lord) which thus hast abased man for his iniquity! I am assuredly persuaded that if any of those men, which illuminated only by the light of nature, did see and pronounce causes sufficient, why women ought not to bear rule nor authority, should this day live and see a woman sitting in judgment, or riding from parliament in the midst of men, having the royal crown upon her head, the sword and scepter borne before her, in sign that the administration of justice was in her power: I am assuredly persuaded, I say, that such a sight should so astonishe them, that they should judge the hole world to be transfformed in to Amazones, and that such a metamorphosis and change was made of all the men of that country, as poetes do feyn was made of the companyons of Vlisses, or at least, that albeit the outward form of men remained, yet should they judge that their hearts were changed from the wisdom, understanding, and courage of men, to the foolish fondness and cowardice of women. Yea they further should pronounce, that where women reign or be in authority, that there must needs vanity be preferred to virtue, ambition and pride to temperācie and modesty, and finally, that avarice the mother of all mischefe must needs devour equity and justice. But lest that we shall seme to be of this opinion alone, let us hear what others have seen and decreed in this mater. In the rules of the law thus it is written: Women are removed from all civil and public office, so that they nether may be judges, nether may they occupy the place of the magistrate, nether yet may they be speakers for others. The same is repeated in the third and in the sextenth books of the digestes: Where certain persons are forbidden, Ne pro aliis postulent, that is, that they be no speakers nor advocates for others. And among the rest are women forbidden, and this cause is added, that they do not against shamefastness intermeddle them selves with the causes of others, nether yet that women prefume to use the offices due to men. The law in the same place doth further declare, that a natural shamfastnes ought to be in womankind, which most certeinlie she loseth, when soever she taketh upon her the office and estate of mā. As in Calphurnia was evidently declared, who having license to speak before the senate, at length became so impudent and importune, that by her babbling she troubled the hole Assemblie. And so gave occasion that this law was established.

In the first boke of the digestes, it is pronounced that the condition of the woman in many cases is worse then of the man. As in iurisdictiō (saith the law) in receiving of cure and tuition, in adoption, in public accusation, in delation, in all popular action, and in motherlie power, which she hath not upon her own sons. The law further will not permit, that the woman give any thing to her husband, because it is against the nature of her kind, being the inferior menbre to presume to give anything to her head. The law doth more over pronounce womankinde to be most auaricious (which is a vice into lerable in those that should rule or minister justice). And Aristotle, as before is touched, doth plainly affirm, that wheresoerver womē bear dominiō, there must needs the people be disordred, living and abounding in all intēperancie, given to pride, excess, and vanity. And finally in the end, that they must needs come to confusion and ruin.

Wold to god the examples were not so manifest, to the further declaration of the imperfections of women, of their natural weakness, and inordinate appetites, I might adduce histories, proving some women to have died for sodein joy, some for vnpaciencie to have murdered them selves, some to have burned with such inordinate lust, that for the quenching of the same, they have betrayed to strāgiers their country and city: and some to have been so desirous of dominion, that for the obtaining of the same, they have murdered the children of their own sons. Yea and some have killed with cruelty their own husbands and children. But to me it is sufficient (because this parte of nature is not my moste sure foundation) to have proved, that men illuminated only by the light of nature, have seen and have determined, that it is a thing moste repugnant to nature, that women rule and govern over men. For those that will not permit a woman to have power over her own sons, will not permit her (I am assured) to have rule over a realm: and those that will not suffer her to speak in defense of those that be accused, nether that will admit her accusation intended against man, will not approve her, that she shall sit in judgment crowned with the royal crown, usurping authority in the midst of men. But now to the second part of nature: In the which I include the revealed will and perfect ordinance of God, and against this parte of nature, I say, that it doth manifestly repugn that any woman shall reign or bear dominion over man. For God first by the order of his creation, and after by the curse and malediction pronounced against the woman, by the reason of her rebellion, hath pronounced the contrary. First, I say, that woman in her greatest perfection, was made to serve and obey man, not to rule and command him: As saint Paul doth reason in these words: Man is not of the woman but the womā of the man. And mā was not created for the cause of the woman, but the woman for the cause of man, and therefore ought the womā to have a power vpō her head (that is a couerture in sign of subiectiō). Of which words it is plain that the Apostle meaneth, that woman in her greatest perfection should have known, that mā was Lord above her: and therefore that she should never have pretended any kind of superiority above him, no more then do the angels above God the creator, or above Christ Jesus their head. So, I say, that in her greatest perfection woman was created to be subject to man. But after her fall and rebellion committed against God, there was put upon her a new necessity, and she was made subject to man by the irrevocable sentence of God, pronounced in these words: I will greatly multiply thy sorrow and thy cōception. With sorrow shalt thou bear thy children, and thy will shall be subject to thy man: and he shall bear dominion over the. Herebie may such as altogether be not blinded plainly see, that God, by his sentence, hath dejected all woman from empire and dominion above man. For two punishments are laid upon her, to wit, a dolor, anguish and pain, as oft as ever she shall be mother: and a subiectiō of her self, her appetites and will, to her husband, and to his will. Frome the former parte of this malediction can nether art, nobility, policy, nor law made by man, deliver womankinde, but who soever atteineth to that honor to be mother, proveth in experience the effect and strength of gods word. But (alas) ignorance of God, ambition, and tyranny have studied to abolish and destroy the second parte of God's punishment. For women are lifted up to be heads over realms, and to rule above men at their pleasure and appetites. But horrible is the vengeance, which is prepared for the one and for the other, for the promoters, and for the persons promoted, except they spedelie repent. For they shall be dejected from the glory of the sons of God, to the sclauerie of the devil, and to the torment that is prepared for all such, as do exalte them selves against God. Against God cā nothing be more manifest, then that a woman shall be exalted to reign above man. For the contrary sentence hath he pronounced in these words: Thy will shall be subject to thy husband, and he shall bear dominion over the. As God should say: forasmuch as thou hast abused thy former condition, and because thy free will hath brought thy self and mankind in to the bondage of Satan, I therefore will bring the in bondage to man. For where before, thy obedience should have been voluntary, no we it shall be by constreint and by necessity: and that because thou hast deceived thy man, thou shalt therefore be no longer maistresse over thine own appetites, over thine own will nor desires. For in the there is nether reason nor discretion, which be able to moderate thy affections, and therefore they shall be subject to the desire of thy mā. He shall be Lord and governor, not only over thy body, but even over thy appetites and will. This sentence, I say, did God pronounce against Heua, and her daughters, as the rest of the Scriptures doth euidētlie witness. So that no woman can ever presume to reign above man, but the same she must needs do in despite of God, and in contempt of his punishment and malediction.

I am not ignorant, that the most part of men do understand this malediction of the subjection of the wife to her husband, and of the dominion, which he beareth above her: but the holy ghost giveth to us another interpretation of this place, taking from all women all kind of superiority, authority and power over man, speaking as followeth, by the mouth of saint Paul: I suffer not a woman to teache, nether yet to usurp authority above man. Here he nameth women in general, excepting none, affirming that she may usurp authority above no man. And that he speaketh more plainly, in another place in these words: Let women keep silence in the congregation, for it is not permitted to them to speak, but to be subject as the law saith. These two testimonies of the holy ghost, be sufficient to prove whatsoever we have affirmed before, and to repress the inordinate pride of women, as also to correct the foolishness of those that have studied to exalt womē in authority above man, against God, and against his sentence {pro}nounced. But that the same two places of the apostle may the better be understand: it is to be noted, that in the latter, which is written in the first epistle to the Corinthes the 14.chapitre, before the apostle had permitted that all persons should prophecy one after another: addinge this reason: that all may learn and all may receive consolation. And left that any might have judged, that amongst a rude multitude, and the plurality of speakers, many, things little to purpose might have been affirmed, or elles that some confusion might have risen: he addeth, the spirits of the prophets are subject to the prophets: As he should say, God shall always raise up some, to whom the verity shall be revealed, and unto such ye shall give place, albeit they sit in the lowest seats. And thus the apostle would have prophesying an exercise to be free to the hole church, that everyone should communicate with the congregation, what God had revealed to them, prouidinge that it were orderlie done. But from this general privilege he secludeth all woman, saying: let women keep silence in the congregation. And why I pray you? was it because that the apostle thoght no womā to have any knowledge? no he giveth another reason, saying: let her be subject as the law saith. In which words is first to be noted, that the apostle calleth this former sentence pronounced against womā a law, that is, the immutable decree of God, who by his own voice hath subjected her to one menbre of the cōgregatiō, that is to her husband. whereupon the holy ghost concludeth, that she may never rule nor bear empire above man. For she that is made subject to one, may never be preferred to many, and that the holy ghost doth manifestly express, saying: I suffer not that woman usurp authority above man: he saith not, I will not, that woman usurp authority above her husband, but he nameth man in general, taking from her all power and authority, to speak, to reason, to interpret, or to teache, but principally to rule or to judge in the assembly of men. So that woman by the law of God, and by the interpretation of the holy ghost, is utterly forbidden to occupy the place of God in the offices afore said, which he hath assigned to man, whom he hath appointed and ordained his lieutenant in earth: secluding from that honor and dignity all woman, as this short argument shall evidently declare.

The apostle taketh power from all woman to speak in the assembly. Ergo he permitteth no woman to rule above man. The former parte is evident, whereupon doth the couclusion of necessity follow. For he that taketh from womā the least parte of authority, dominion or rule, will not permit unto her that which is greatest: But greater it is to reign above realms and nations, to publish and to make laws, and to cōmande men of all estates, and finally to appoint judges and ministers, then to speak in the congregation. For her judgment, sentence, or opiniō proposed in the congregation, may be judged by all, may be corrected by the learned, and reformed by the godly. But womā being promoted in souereine authority, her la wes must be obeyed, her opinion followed, and her tyranny maintained:supposing that it be expressly against God, and the prophet of the common wealth, as to manifest experience doth this day witness. And therefore yet again I repeat that, which before I have affirmed: to wit, that a woman promoted to sit in the seat of God, that is, to teache, to judge or to reign above man, is a monstre in nature, contumely to God, and a thing most repugnant to his will and ordinance. For he hath deprived them as before is proved, of speaking in the congregation, and hath expressly forbidden them to usurp any kind of authority above man. Howe then will he suffer them to reign and have empire above realms and nations? He will never, I say, approve it, because it is a thing most repugnant to his perfect ordinance, as after shall be declared, and as the former scriptures have plainly given testimony. To the which, to add anything were superfluous, were it not that the world is almost now come to that blindness, that whatsoever pleaseth not the princes and the multitude, the same is rejected as doctrine newelie forged, and is condemned for heresy. I have therefore thoght good to recite the minds of some ancient writers in the same mater, to the end that such as altogether be not blinded by the devil, may consider and understand this my judgment to be no new interpretation of God's scriptures, but to be the uniform consent of the most parte of godly writers, since the time of the apostles. Tertullian in his boke of women's apparel, after that he hath she wed many causes why gorgeous apparel is abominable and odiouse in a woman, addeth these words, speaking as it were to every womā by name: Dost thou not know (saith he) that thou art Heua? the sentence of God liveth and is effectual against this kind, and in this world of necessity it is, that the punishment also live. Thou art the porte and gate of the devil. Thou art the first trāsgressor of gods law, thou diddest persuade and easily deceive him whom the devil durst not assault. For thy merit (that is for thy death) it beho ued the sonne of god to suffer the death, and doth it yet abide in thy mind to decke the above thy skin coats? By these and many other grave sentences, and quick interrogations, did this godly writer labor to bring every woman in contemplation of her self, to the end that everyone depelie weighing, what sentence God had {pro}nounced against the hole race and daughters of Heua, might not only learn daily to humble and subject them selves in the presence of God, but also that they should avoid and abhor whatsoever thing might exalte them or puff them up in pride, or that might be occasion, that they should forget the curse and malediction of God. And what, I pray you, is more able to cause woman to forget her own condition, then if she be lifted up in authority above man? It is a thing very difficile to a man, (be he never so constant) promoted to honors, not to be tickled some what with pride (for the wind of vain glory doth easily carry up the dry dust of the earth). But as for woman, it is no more possible, that she being set aloft in authority above man, shall resist the motions of pride, then it is able to the weak reed, or to the turning wethercocke, not to bow or turn at the vehemency of the unconstant wind. And therefore the same writer expressly forbiddeth all woman to intremedle with the office of man. For thus he writeth in his book de virginibus velandis: It is not permitted to a woman, to speak in the congregation, nether to teache, nether to baptize, nether to vendicate to her self any office of man. The same he speaketh yet more plainly in the preface of his sixte boke written against Marcion, where he recounting certain monstrous things, which were to be seen at the sea called Euxinum, amongst the rest, he reciteth this as a great monstre in nature, that women in those partes, were not tamed nor embased by consideration of their own sex and kind: but that all shame laid a parte, they made expenses upon weapons and learned the feats of war, having more pleasure to fight, then to mary and be subject to man. Thus far of Tertullian, whose words be so plain, that they need no explanation. For he that taketh from her all office appertaining to man, will not suffer her to reign above man: and he that judgeth it a monstre in nature, that a woman shall exercise weapons, must judge it to be a monstre of monstres, that a woman shall be exalted above a hole realm and natiō. Of the same mind is Origen, and diverse others. Yea even till the days of Augustine, whose sentences I omit to to avoid prolixity.

Augustine in his 22. boke written against Faustus, proveth that a woman ought to serve her husband as unto God: affirming that in nothing hath woman equal power with man, saving that nether of both have power over their own bodies. By which he would plainly conclude, that woman ought never to pretend nor thirst for that power and authority which is due to mā. For so he doth explain him self in another place, affirming that woman ought to be repressed and bridled be times, if she aspire to any dominion: alleging that dangerous and perilous it is to suffer her to proceed, although it be in temporal and corporal things. And thereto he addeth these words: God seeth not for a time, nether is there any new thing in his sight and knowledge, meaning thereby, that what God hath seen in one woman (as concerning dominion and bearing of authority) the same he seeth in all. And what he hath forbidden to one, the same he also forbiddeth to all. And this most euidētlie yet in another place he writeth, moving this question: howe can womā be the image of God, seeing (saith he) she is subject to man, and hath none authority, nether to teache, nether to be witness, nether to judge, much less to rule, or bear empire? These be the very words of Augustine, of which it is evident that this godly writer, doth not only agree withe Tertullian before recited, but also with the former sentence of the law, which taketh from woman not only all authority amongst men, but also every office appertaining to man. To the question howe she can be the image of God, he answereth as followeth. Womā (saith he) compared to other creatures is the image of God, for she beareth dominion over them: but compared unto man, she may not be called the image of God, for she beareth not rule and lordship over mā, but ought to obey him &c. And howe that woman ought to obey man, he speaketh yet more clearly in these words: the womā shall be subject to man as unto Christ. For womā (saith he) hath not her example from the body and from the flesh, that so she shall be subject to man, as the flesh is unto the spirit. Because that the flesh in the weakness and mortality of this life, lusteth and striveth against the spirit, and therefore would not the holy ghost give example of subjection to the womā of any such thing &c. This sentence of Augustine ought to be noted of all women, for in it he plainly affirmeth, that woman ought to be subject to man, that she never ought, more to desire preeminence above him, then that she ought to desire above Christ Jesus. With Augustine agreeth in every point S. Ambrose, who thus writeth in his Hexaemeron: Adam was deceived by Heua, and not Heua by Adam, and therefore just it is, that woman receive and acknowledge him for governor whom she called to sin, lest that again she slide and fall by womanlie facility. And writing upon the epistle to the Ephesians, he saith: let women be subject to their own husbands as unto the Lord: for the man is head to the woman, and Christ is head to the congregation, and he is the savior of the body: but the congregation is subject to Christ, even so ought womē to be to their husbādes in all thin ges. He proceedeth further saying: women are commanded to be subject to men by the law of nature, because that man is the author or beginner of the woman: for as Christ is the head of the church, so is man of the woman. From Christ, the church toke beginning, and therefore it is subject unto him: even so did woman take beginning from man, that she should be subject. Thus we hear the agreing of these two writers to be such, that a man might judge the one to have stolen the words and sentences from the other. And yet plain it is, that duringe the time of their writing, the one was far distant from the other. But the holy ghost, who is the spirit of concord and unity, did so illuminate their hearts, and direct their tongues, and pens, that as they did conceive ceiue and understand one truth, so did they pronounce and utter the same, leaving a testimony of their knowledge and concord to us their posterity. If any think that all these former sentences, be spoken only of the subjection of the married womā to her husband, as before I have proved the contrary, by the plain words and reasoning of S. Paul, so shall I shortly do the same, by other testimonies of the forsaid writers. The same Ambrose writing upon the second chapitre of the first epistle to Timothy, after he hath spoken much of the simple arraymēt of women: he addeth these words: woman ought not only to have simple arraymēt, but all authority is to be denied unto her: for she must be in subjection to man (of whom she hath taken her original) as well in habit as in service. And after a few words he saith: because that death did entre in to the world by her, there is no boldenes that ought to be permitted unto her, but she ought to be in humility. Hereof it is plain, that from all woman, be she married, or unmarried, is all authority taken to execute any office, that appertaineth to man. Yea plain it is that all woman is commanded, to serve, to be in humility and subjection. Which thing yet speaketh the same writer, more plainly in these words: It is not permitted to womē to speak, but to be in silence, as the law saith. What saith the law? Unto thy husband, shall thy conversion be, and he shall bear dominion over the. This is a special law (saith Ambrose) whose sentence, lest it should be violated, infirmed, or made weak, women are commanded to be in silence. Here he includeth all women. And yet he {pro}cedeth further in the same place saying: It is shame for them to presume to speak of the law in the house of the Lord, who hath commanded them to be subject to their men. But moste plainly speaketh he writing vpō the 16. chapitre of the epistle of S. Paul to the Romaines, upon these words: Salute Rufus and his mother. For this cause (saith Ambrose) did the apostle place Rufus before his mother, for the election of the administration of the grace of God, in the which a woman hath no place. For he was chosen and promoted by the Lord, to take care over his business, that is, over the church, to the which office could not his mother be appointed, albeit she was a woman so holy, that the apostle called her his mother. Hereof it is plain that the administration of the grace of God, is denied to all woman. By the administration of God's grace, is understand not only the preaching of the word and administration of the sacraments, by the which the grace of God is presented and ordinarily distributed unto man, but also the administration of civil justice, by the which, virtue ought to be maintained, and vices punished. The execution whereof is no less denied to womā, then is the preaching of the Euangile, or administration of the sacraments, as hereafter shall most plainly appear.

Chrysostom amongst the Grecian writers of no small credit, speaking in rebuke of men, who in his days, were becomen inferior to some women in wit and in godliness, saith: for this cause was woman put under thy power (he speaketh to man in general) and thou wast pronounced Lord over her, that she should obey the, and that the head should not follow the feet. But often it is, that we see the contrary, that he who in his order ought to be the head, doth not keep the order of the feet (that is, doth not rule the feet) and that she, that is in place of the foot, is constitute to be the head. He speaketh these words as it were in admiration, that man was becomen so brutish, that he did not consider it to be a thing most monstruouse, that woman should be preferred to man in anything, whom God had subjected to man in all things. He proceedeth saying: Never the less it is the parte of the man, with diligent care to repel the woman, that giveth him wicked counsel: and woman, which gave that pestilent counsel to man, ought at all times to have the punishment, which was givē to Heua, soūding in her ears. And in another place he induceth God speaking to the womā in this sort: Because thou left him, of whose nature thou wast participant, and for whom thou wast formed, and hast had pleasure to have familiarity with that wicked beast, and would take his counsel: therefore I subject the to man, and I apointe and affirm him to be thy Lord, that thou mayest acknowledge his dominion, and because thou couldest not bear rule learn well to be ruled. Why they should not bear rule, he declareth, in other places, saying: womankinde is imprudent and soft, (or flexible) imprudent because she cannot consider withe wisdom and reason the things which she heareth and seeth: and soft she is, because she is easily bowed. I know that Chrysostom bringeth in these words to declare the cause why false prophets do commonly deceive women: because they are easily persuaded to any opinion, especially if it be against God, and because they lack prudence and right reason to judge the things that be spoken. But hereof may their nature be espied, and the vices of the same, which in no wise ought to be in those, that are appointed to govern others: For they ought to be constant, stable, prudent and doing everything with discretion and reason, which virtues women cannot have in equality with men. For that he doth witness in another place, saying: womē have in them selves a tickling and study of vain glory, and that they may have common with men: they are sodeinlie moved to anger, and that they have also common with some men. But virtues in which they excel, they have not common with man, and therefore hath the apostle removed thē from the office of teaching, which is an evident proof that in virtue they far differ from man. Let the reasons of this writer be marked, for further he yet proceedeth: after that he hath in many words lamented the effeminate manners of men, who were so far degenerate to the weakness of womē, that some might have demanded: why may not women teache amongst such a sort of men, who in wisdom and godliness are becomē inferior unto women? He finally concludeth: that not withstanding that men be degenerate, yet may not women usurp any authority above them, and in the end, he addeth these words: These things do not I speak to extolle them (that is women) but to the confusion and shame of our felues, and to admonish us to take again the dominion, that is mete and convenient for us, not only that power which is according to the excellency of dignity: but that which is according to providence, and according to help, and virtue. For then is the body in best proportion, when it hath the best governor. O that both man and woman should consider the profound counsel and admonition of this father! He would not that mā for appetit of any vain glory should desire preeminence above woman. For God hath not made mā to be head for any such cause: but having respect to that weakness and imperfection which always letteth woman to govern. He hath ordained man to be superior, and that meaneth Chrysostom, saying: then is the body in best proportion, when it hath the best governor. But woman can never be the best governor, by reason that she being spoiled of the spirit of regiment, can never attain to that degree, to be called or judged a good governor. Because in the nature of all woman, lurketh such vices, as in good governors are not tolerable. Which the same writer expresseth in these words: womankind (saith he) is rash and foolhardie, and their covetousness is like the goulf of hell, that is, insaciable. And therefore in another place, he will that woman shall have nothing to do in judgment, in common affairs, or in the regiment of the common wealth, because she is impaciēt of troubles, but that she shall live in tranquility, and quietness. And if she have occasion to go from the house, that yet she shall have no mater of trouble, nether to follow her, nether to be offered unto her, as commonly there must be to such as bear authority. And with Chrysostom fully agreeth Basilius Magnus in a sermon which he maketh upon some places of scripture, wherein he reproveth diverse vices and amongst the rest, he affirmeth woman to be a tendre creature, flexible, soft and pitiful: which nature, God hath givē unto her, that she may be apt to norishe children. The which facility of the womā, did Satā abuse, and thereby brought her from the obedience of God. And therefore in diverse other places doth he conclude, that she is not apt to bear rule, and that she is forbidden to teache. Innumerable mo testimonies, of all sortes of writers may be adduced for the same purpose, but withe these I stand content: judging it sufficient to stop the mouthe of such as accuse and condemn all doctrine, as heretical, which displeaseth them in any point that I have proved, by the determinations and laws of mē illuminated only by the light of nature, by the order of God's creation, by the curse and maledictiō pronounced against womā, by the mouth of saint Paul, who is the interpreter of God's sentence, and law, and finally by the minds of those writers, who in the church of God, have been always holden in greatest reverence: that it is a thing moste repugnant to nature, to God's will and appointed ordinance, (yea that it cannot be without contumely committed against God) that a woman should be promoted to dominion or empire to reign over man, be it in realm, natiō, province or city. Now resteth it in few words, to be shown, that the same empire of women is the subversion of good order equity and justice.

Augustine defineth order to be that thing, by the which God hath appointed and ordained all things. Note well reader, that Augustine will admit no or dre, where God's apointment is absent and lacketh.

And in another place he saith, that or dre is a disposition, giving their own proper places to things that be unequal, which he termeth in Latin Parium & disparium, that is, of things equal or like, and things unequal or unlike. Of which two places and of the hole disputation, which is contained in his second boke de ordine it is evident, that what soever is done ether without the assurance of God's will, or elles against his will manifestly revealed in his word, is done against order. But such is the empire and regiment of all woman (as evidently before is declared) and therefore, I say, it is a thing plainly repugnant to good order, yea it is the subversion of the same. If any list to reject the definition of Augustine, as ether not proper to this purpose, or elles as insufficiēt to prove mine intent: let the same man understand, that in so doing, he hath infirmed mine argument nothing. For as I depend not upon the determinations of men, so think I my cause no weaker, albeit their authority be denied unto me. Provided that god by his will revealed, and manifest word, stand plain and evident on my side. That God hath subjected womankinde to man by the order of his creatiō, and by the curse that he hath pronounced against her, is before declared. Besides these, he hath set before our eyes, two other mirrors and glasses, in which he will, that we should behold the order, which he hath appointed and established in nature: the one is, the natural body of man: the other is the politik or civil body of that common wealth, in which God by his own word hath appointed an order. In the natural body of manGod hath appointed an order, that the head shall occupy the uppermost place. And the head hath he joined with the body, that from it, doth life and motion flowe to the rest of the menbres. In it hath he placed the eye to see, the ear to hear, and the tōge to speak, which offices are appointed to none other menbre of the body. The rest of the menbres, have everyone their own place and office appointed: but none may have nether the place nor office of the head. For who would not judge that body to be a monstre, where there was no head eminēt above the rest, but that the eyes were in the hands, the tōge and mouth beneth in the belie, and the ears in the feet. Men, I say, should not only pronounce this body to be a mōstre: but assuredly they might conclude that such a body could not long endure. And no less mōstruous is the body of that common wealth, where a womā beareth empire. For ether doth it lack a lawful head (as in very deed it doth) or else there is an idol exalted in the place of the true head. An idol I call that, which hath the form and apparāce, but lacketh the virtue and strength, which the name and proportiō do resemble and promise. As images have face, nose, eyes, mouth, hands and feet painted, but the use of the same, cannot the craft and art of man give thē: as the holy ghost by the mouth of David teacheth us, saying: they have eyes, but they see not, mouth, but they speak not, nose, but they smell not, hands and feet, but they nether touche nor have power to go. And such, I say, is every realm and nation, where a woman beareth dominion. For in despite of God (he of his just judgment, so ge uing them over in to a reprobate mind) may a realm, I confess, exalt up a womā to that monstriferous honor, to be esteemed as head. But impossible it is to mā and angel, to give unto her the properties and perfect offices of a lawful head. For the same God that hath denied power to the hand to speak, to the bely to hear, and to the feet to see, hath denied to womā power to cōmande man, and hath taken a way wisdom to consider, and providence to forsee the things, that be profitable to the common wealth: yea finally he hath denied to her in any case to be head to mā: but plainly hath pronounced that mā is head to woman, even as Christ is head to all man. If men in a blind rage should assemble to gether, and apointe them selves an other head then Jesus Christ, (as the papists have done their romishe Antichrist) should Christ therefore lose his own dignity, or should God give to that counterfeit head power to give life to the body, to see whatsoever might endamage or hurt it, to speak in defense, and to hear the request of every subject? It is certain that he would not. For that honor he hath appointed before all times to his only son: and the same will he give to no creature besides: no more will he admit, nor accept woman to be the lauful head over man, although man, devil, and angel will conjure in their favor. For seeing he hath subjected her to one (as before is said) he will never permit her to reign over many. Seeing he hath commanded her to hear, and obey one, he will not suffer that she speak, and with usurped authority command realms and nations. Chrysostom explaining these words of the apostle: (the head of woman is man) compareth God in his vniuerfall regiment to a king sitting in his royal majesty, to whom all his subjects commanded to give homage and obedience, appear before him, bearing everyone such a badge and cognizance of dignity and honor, as he hath given to them: which if they despise and contemn, then do they dishonor their king. Even so saith he ought man and womā to appear before God, bearing the ensigns of the condition, which they have received of him. Man hath received a certain glory and dignity above the woman, and therefore ought he to appear before his high majesty, bearing the sign of his honor, having no couerture upon his head: to witness that in earth man hath no head, (beware Chrysostom what thou sayest, thou shalt be reputed a traitor if English men hear the: for they must have my souereine lady and maistresse, and Scotland hath drōken also the enchantment and venom of Circes, let it be so to their own shame and confusion, he proceedeth in these words) but woman ought to be covered, to witness, that in earth she hath a head, that is mā. Trewe it is (Chrysostom) woman is covered in both the said realms, but it is not with the sign of subjection, but it is with the sign of superiority, to wit, with the royal crown. To that he answereth in these words: what if mā neglect his honor? he his no less to be mocked (saith Chrysostom) then if a king should depose himself of his diademe or crown and royal estate, and cloth himself in the habit of a sclaue. What, I pray you, should this godly father have said, if he had seen all the men of a realm or nation fall down before a woman? If he had seen the crown, scepter, and sword, which are ensigns of the royal dignity, given to her, and a woman curfed of God, and made subject to man, placed in the throne of justice, to sit as God's lieutenant? What, I say, in this behalf, should any heart unfeigned lie fearing God have judged of such men? I am assured that not only should they have been judged foolish but also enraged, and sclaues to Satan, manifestly fighting against God and his appointed order. The more that I consider the subversion of God's order, which he hath placed generally in all living things, the more I do wonder at the blindness of man, who doth not consider himself in this case so degenerate, that the brute beasts are to be preferred unto him in this behalf. For nature hath in all beasts printed a certain mark of dominiō in the male, and a certain subjection in the female, which they keep inurolate. For no man ever saw the lion make obedience, and stoop before the lionesse, nether yet can it be proved, that the hind taketh the conducting of the heard amongst the hearts. And yet (alas) mā, who by the mouth of God hath dominiō appointed to him over woman, doth not only to his own shame, stoupevnder the obedience of women, but also in despit of God and of his appointed order, rejoiceth, and maintaineth that monstruouse authority, as a thing lauful and just. The insolentioy, the bonefiers, and bāketing, which were in lōdon and else where in England, when that cursed Jezebel was proclaimed qwene, did witness to my heart, that mē were becomen more then enraged. For else howe could they so have rejoiced at their own confusion and certain destruction? For what mā was there of so base judgment (supposing that he had any light of God) who did not see the erecting of that monstre, to be the overthrow of true religion, and the assured destruction of England, and of the ancient liberties thereof? And yet never the less, all men so triumphed, as if God had delivered them from all calamity.

But just and rightuouse, terrible and fearful are thy judgments, o Lord! For as sometimes thou diddest so punish men for unthankfulness, that man ashamed not to commit villainy withe man: and that because, that knowing the to be God, they glorified the not as God, even so haste thou moste justly now punished the proud rebellion and horrible ingratitude of the realms of England and Scotland. For when thou diddest offer thyself moste mercifullie to them both, offering the means by the which they might have been joined to gether forever in godly concord: then was the one proud and cruel, and the other unconstant, and fikle of promise. But yet (alas) did miserable England further rebel against the. For albeit thou diddest not cease to heap benefit upon benefit, during the reign of an innocent and tendre king, yet no man did acknowledge thy potent hand and meruelouse working. The stout courage of capitaines, the wit and policy of coūselers, the learning of bishops, did rob the of thy glory and honor. For what then was heard, as concerning religion, but the kings procedinges, the kings procedinges must be obeyed? It is enacted by parliament: therefore it is treason to speak in the contrary. But this was not the end of this miserable tragedy. For thou diddest yet proceed to offer thy favors, sending thy prophets and messagers, to call for reformation of life in all estates: For even from the highest to the lowest, all were declined from the (yea evē those that should have been the lanterns to others) some I am assured did qwake and tremble, and from the botome of their hearts thirsted amendment, and for the same purpose did earnestly call for discipline. But then brust forth the venom which before lurked: then might they not contain their despiteful voices, but with open mouths did cry: we will not have such a one to reign over us. Then, I say, was every man so stout, that he would not be brought in bondage: no not to the, ô Lord, but with disdain did the multitude cast from them the amiable yoke of Christ Jesus. No mā would suffer his sin to be rebuked, no man would have his life called to trial. And thus did they refuse the, ô Lord, and thy son Christ Jesus to be their pastor, protector and prince. And therefore hast thou givē them over in to a reprobate mind. Thou hast takē from them the spirit of boldness, of wisdom and of righteous judgment. They see their own destruction, and yet they have no grace to avoid it. Yea they are becomen so blind, that knowing the pit, they headlong cast them selves in to the same: as the nobility of England, do this day, fighting in the defense of their mortal enemy the spaniard. Finallie they are so destitute of understanding and judgment, that although they know that there is a liberty and freedom, the which their predecessors have enjoyed: yet are they compelled to bow their necks under the yoke of Satan, and of his proud ministres, pestilent papists and proud spaniardes. And yet cā they not consider that where a womā reigneth and papists bear authority, that there must needs Satan be prefident of the counsel. Thus hast thou, ô Lord, in thy hot displeasure revenged the contempt of thy graces offered. But, ô Lord, if thou shalt retain wrath to the end, what flesh is able to sustain? We have sinned, ô Lord, and are not worthy to be releued. But worthy art thou, ô Lord, to be a true God, and worthy is thy son Christ Jesus, to have his Euangil and glory advanced: which both are trodden under foot in this cruel murder and persecution, which the builders of Babylon commit in their fury, have raised against thy children, for the establishing of their kingdom. Let the sobbes therefore of thy prisoners, ô Lord, pass up to thine ears, consider their affliction: and let the eyes of thy mercy look down upon the blood of such as die for testimony of thy eternal verity: and let not thine enemies mock thy judgment forever. To the, ō Lord, I turn my wretched and wicked heart: to the alone I direct my complaint and groans: for in that I will to thy faintes there is left no comfort. Albeit I have thus (talkinge with my God in the anguish of my heart) some what digressed: yet have I not utterly forgotten my former propositiō, to wit, that it is a thing repugnant to the order of nature, that any woman be exalted to rule over men. For God hath denied unto her the office of a head. And in the entreating of this parte, I remember that I have made the nobility both of England and Scotland inferior to brute beasts, for that they do to women, which no male amongst the common sort of beasts can be proved to do to their females: that is, they reverence them, and qwake at their presence, they obey their cōmandementes, and that against God. Wherefore I judge them not only subjects to women, but sclaues of Satan, and servants of iniquity. If any mā think these my words sharp or vehement, let him consider that the offense is more heinous, then can be expressed by words. For where all things, be expressedly concluded against the glory and honor of God, and where the blood of the saints of God is commanded to be shed, whom shall we judge, God or the devil, to be president of that counsel? Plain it is, that God ruleth not by his love, mercy, nor grace in the assembly of the ungodly. Then it resteth, that the devil, the prince of this world, doth reign over such tyrannes. whose servants, I pray you, shall then be judged, such as obey, and execute, their tyranny? God for his great mercies sake, illuminate the eyes of men, that they may preceiue in to what miserable bondage they be brought, by the monstriferous empire of women.

The seconde glass, which God hath set before the eyes of mā, wherein he may behold the order, which pleaseth his wisdom, concerning authority and dominion, is that common wealth, to the which it pleaseth his majesty to appoint, and give laws, statutes, rites and ceremonies not only concerning religion, but also touching their policy and regiment of the same. And against that order it doth manifestly repugn, that any woman shall occupy the throne of God, that is, the royal seat, which he by his word hath appointed to man. As in giving the law to Israel, concerning the election of a king, is evident. For thus it is written: If thou shalt say, I will appoint a king above me, as the rest of the nations, which are a boute me: Thou shalt make the a king, whom the Lord thy God shall chose, one from amongst the midst of thy brethren, thou shalt apointe king above the. Thou mayest not make a strangier that is not thy brother. Here expressedly is a mā appointed to be chosē king, and a man native amongst them selves, by which precept is all woman and all strāgier secluded. What may be objected for the parte or election of a strangier, shall be, God willing, answered in the blast of the second trumpet. For this present, I say, that the erecting of a woman to that honor, is not only to invert the order, which God hath established: but also it is to defile, pollute and profane (so far as in man lieth) the throne and seat of God, which he hath sanctified and appointed for man only, in the course of this wretched life, to occupy and possess as his ministre and lieutenant: secluding from the same all woman, as before is expressed. If any think that the fore written law did bind the Jews only, let the same man consider, that the election of a king, and apointing of judges, did nether appertain to the ceremonial law, nether yet was it mere judicial: but that it did flowe from the moral law, as an ordinance, having respect to the cōseruation of both the tables. For the office of the magistrate ought to have the first and chief respect to the glory of God, commanded and contained in the former table, as is evident by that, which was enjoined to Joshua by God, what time he was accepted and admitted ruler and gouerner over his people, in these words: Thou shalt divide the inheritance to this people, the which I have sworn to their fathers, to give unto them: so that thou be valiant and strong, that thou mayest keep and do, according to that hole law, which my servant Moses hath commanded the. Thou shalt not decline from it, nether to the right hand, nether to the left hand, that thou mayest do prudentlie in all things, that thou takest in hand, let not the boke of this law depart from thy mouth, but meditate in it, day and night: that thou mayest keep and do, according to everything, that is written in it. For then shall thy ways prosper, and then shalt thou do prudētly &c. And the same precept giveth God by the mouth of Moses, to kings, after they be elected, in these words: when he shall sit in the throne or seat of his kingdom, he shall write to himself a copy of this law in a boke, and that shall be with him, that he may read in it all the days of his life, that he may learn to fear the Lord his God, and to keep all the words of this law, and all these statutes, that he may do them &c. Of these two places it is evident, that principally it appertaineth to the king or to the chief magistrate, to know the will of God, to be instructed in his law and statutes, and to promote his glory with his hole heart and study, which be the chief pointes of the first table. No mā denieth, but that the sword is committed to the magistrate, to the end that he should punish vice, and maintain virtue. To punish vice, I say, not only that, which troubleth the tranquility and quiet estate of the common wealth by adultery, thest or murder committed, but also such vices as openly impugn the glory of God: as idolatry, blasphemy, and manifest heresy, taught and obstinately maintained: as the histories and notable acts of Hezekiah, Jehoshaphat, and Josiah do plainly teache us. Whose study and care was not only to glorify God in their own life and conversation, but also they vnfeinedlie did travel to bring their subjects to the true worshipping and honoring of God. And did destroy all monuments of idolatry, did punish to death the teachers of it, and removed from office and honors such, as were mainteiners of those abominations. Wherbie I suppose that it be evident, that the office of the king or supreme magistrate, hath respect to the law moral, and to the conservation of both the tables.

Now if the law moral, be the constant and unchangeable will of God, to the which the gentil is no less bound, then was the Jew: and if God will that amongst the gentiles, the ministres and executors of his law be now appointed, as sometimes they were appointed amongst the Jews: further if the execution of justice be no less requisite in the policy of the gentiles, then ever it was amongst the Jews: what man can be so foolish to suppose or believe, that God will no we admit those persons, to sit in judgment or to reign over men in the common wealth of the gentiles, whom he by his expressed word and ordinance, did before debar and seclude from the same? And that womē were secluded from the royal seat, the which ought to be the sanctuary to all poor afflicted, and therefore is justly called the seat of god (besides the place before recited of the election of a king, and besides the places of the new testament, which be moste evident) the order and election which was kept in Judah and Israel, doth manifestly declare. For when the males of the kinglie stock failed, as oft as it chanced in Israel and sometimes in Judah, it never entered in to the hearts of the people of chose and promote to honors any of the kings daughters, (had he never so many) but knowing God's vengeance to be poured forth upon the father by the away taking of his sons, they had no further respect to his stock, but elected such one man or other, as they judged most apt for that honor and authority. Of which premisses, I conclude (as before) that to promote a woman head over men, is repugnant to nature, and a thing moste contrarious to that order, which God hath approved in that common wealth, which he did institute and rule by his word. But no we to the last point, to wit, that the empire of a woman is a thing repugnant to justice, and the destruction of every common wealth, where it is received. In probation whereof, because the mater is more then evident, I will use few words. First, I say, if justice be a constant and perpetual will to give to every person, their own right (as the moste learned in all ages have defined it to be) then to give, or to will to give to any person, that which is not their right, must repugn to justice. But to reign above man, can never be the right to woman: because it is a thing denied vuto her by God, as is before declared. Therefore to promote her to that estate or dignity, can be nothing else but repugnācie to justice. If I should speak no more, this were sufficient. For except that ether they can improve the definition of justice, or else that they can entreat God to revoke and call back his sentence pronounced against woman, they shall be compelled to admit my conclusion. If any find faute with justice, as it is defined, he may well accuse others, but me he shall not hurt. For I have the shield, the weapon, and the warrant of him, who assuredly will defend this quarrel, and he commandeth me to cry:

What soever repugneth to the will of god expressed in his most sacred word, repugneth to justice: but that women have authority over men repugneth to the will of God expressed in his word: and therefore mine author commandeth me to conclude without fear, that all such authority repugneth to justice. The first parte of the argument I trust dare nether Jew nor gentile deny: for it is a principle not only universally confessed, but also so depelie printed in the heart of mā, be his nature never so corrupted, that whether he will or no, he his compelled at one time or other, to acknowledge and confess, that justice is violated, when things are done against the will of God, expressed by his word. And to this confession are no less the reprobate coacted and constrained, then be the chosen childrē of god, albeit to a diverse end the elect with displeasure of their fact, confess their offense, having access to grace and mercy, as did Adam, David, Peter, and all other penitent offenders. But the reprobate, not withstanding they are compelled to acknowledge the will of God to be just the which they have offended, yet are they never in wardlie displeased, with their iniquity, but rage, complain and storm against God, whose vengeance they cannot escape: as did Cain, Judas, Herod, Julian called apostata, Yea Jezebel, and Athaliah. For Cain no doubt was convict in conscience, that he had done against justice in murthering of his brother, Judas did openly, before the high priest confess that he had sinned, in betraying innocent blood. Herod being stricken by the angel, did mock those his flaterers, saying unto them: behold your God (meaning of him self) cannot now preserve himself from corruption and worms. Julianus was compelled in the end to cry, O galilean (so always in contempt did he name our savior Jesus Christ) thou hast now ouercomen. And who doubteth but Jezebel, and Athaliah, before their miserable end, were convicted in their cankered consciences, to acknowledge that the murder, which they had committed, and the empire which the one had six years usurped, were repugnant to justice: Even so shall they I doubt not, which this day do possess and maintain that monstriferous authority of women, shortly be compelled to acknowledge, that their studies and devises, have been bent against God: and that all such authority as women have usurped, repugneth to justice, because, as I have said, it repugneth to the will of God expressed in his sacred word. And if any mā doubt hereof, let him mark well the words of the apostle, saying: I permit not a woman to teache, nether yet to usurp authority above man. No man I trust will deny these words of the apostle, to be the will of God expressed in his word: and he saith openly, I permit not &c. Which is as much as, I will not, that a woman have authority, charge or power over man: for so much importeth the greek word 〈 in non-Latin alphabet 〉 in that place. Now let man and angel conspire against God, let them pronounce their laws, and say, we will suffer womē to bear authority, who then can depose thē? yet shall this one word of the eternal God spokē by the mouth of a weak mā, thrust them everyone in to hell. Jezebel may for a time sleep quietlie in the bed of her fornication and hoordome, she may teache and deceive for a season: but nether shall she preserve her self, nether yet her adulte rous children from great affliction, and from the sword of God's vengeance, which shall shortly apprehend such works of iniquity. The admonition I differ to the end.

Here might I bring in the oppression and injustice, which is committed against realms and nations, which sometimes lived free, and now are brought in bondage of foreign nations, by the reason of this monstriferous authority and empire of women. But that I delay till better opportunity. And now I think it expedient to answer such objections, as carnal and wordly men, yea men ignorant of God, use to make for maintenance of this tyranny (authority it is not worthy to be called) and most unjust empire of woman.

First they do object the examples of Deborah, and of Hulda the prophetess, of whom the one judged Israel, and the other, by all apparance, did teache and exhort.

Secondarily they do object the law made by Moses for the daughters of zalphead. Thirdly the consent of the estates of such realms as have approved the empire and regiment of women. And last the long custom, which hath received the regiment of women. Their valiāt acts and prosperity, together with some papistical laws, which have confirmed the same.

To the first, I answer, that particular examples do establish no common law. The causes were known to God alon, why he toke the spirit of wisdom and force from all men of those ages, and did so mightily assist womē against nature, and against his ordinary course: that the one he made a deliverer to his afflicted people Israel: and to the other he gave not only perseverance in the true religion, when the moste parte of men had declined from the same, but also to her he gave the spirit of prophecy, to assure king Josiah of the things which were to come. With these women, I say, did God work potētlie, and miraculouslie, yea to thē he gave moste singular grace and privilege. But who hath commanded, that a public, yea a tyrannical and moste wicked law be established upon these examples? The men that object the same, are not altogether ignorant, that examples have no strength, when the question is of law. As if I should ask, what marriage is lawful? and it should be answered that lawful it is to man, not only to have many wives at ones, but also it is lawful to marie two sisters, and to enjoy them both living at ones, because that David, Jacob, and Solomon, servants of God did the same. I trust that no man would justify the vanity of this reason. Or if the question were demanded, if a Christian, with good conscience may defraud, steal or deceive: and answer were made that so he might by the example of the Israelites, who at God's commandment, deceived the Egyptians, and spoiled them of their garments, gold and silver. I think likewise this reason should be mocked. And what greater force, I pray you, hath the former argument? Deborah did rule in Israel, and Hulda spoke prophecy in Judah: Ergo it is lawful for women to reign above realms and nations, or to teache in the presence of men. The consequent is vain and of none effect. For of examples, as is before declared, we may establish no law, but we are always bound to the law written, and to the commandment expressed in the same. And the law written and pronounced by God, forbiddeth no less that any womā reign over mā, then it forbiddeth mā to take plurality of wives, to mary two sisters living at ons, to steal, to rob, to murder or to lie. If any of these hath been transgressed, and yet God hath not imputed the same: it maketh not the like fact or deed lawful unto us. For God being free, may for such causes as be approved by his inscrutable wisdom, dispense with the rigor of his law, and may use his creatures at his pleasure. But the same power is not permitted to man, whom he hath made subject to his law, and not to the examples of fathers. And this I think sufficient to the reasonable and moderate spirits. But to repress the raging of womans madness, I will descend somewhat deeper in to the mater, and not fear to affirm: that as we find a contrary spirit in all these moste wicked women, that this day be exalted in to this tyrannouse authority, to the spirit that was in those godly matrons: so I fear not, I say, to affirm, that their condition is unlike, and that their end shall be diverse. In those matrones we find that the spirit of mercy, truth, justice and of humility did reign. Under them we find that God did show mercy to his people, delivering them from the tyranny of strangiers, and from the venom of idolatry by the hands and counsel of those women: but in these of our ages, we find cruelty, falshed, pride, covetousness, deceit, and oppression. In them we also find the spirit of Jezebel, and Athaliah, under them we find the simple people oppressed, the true religion extinguished, and the blood of Christ's members most cruelly shed. And finally by their practices and deceit, we find ancient realms and nations given and betrayed in to the hands of strangiers, the titles and liberties of them taken from the just possessors. Which one thing is an evident testimony, howe unlike our mischievous Mary's be unto Deborah, under whom were strangiers chased owt of Israel, God so raising her up to be a mother and deliverer to his oppressed people. But (alas) he hath raised up these Iesabelles to be the uttermost of his plagues, the which man's unthankfulness hath long deserved. But his secret and most just judgment, shall nether excuse them, nether their mainteiners, because their counsels be diverse. But to prosecute my purpose, let such as list to defend these monstres in their tyranny, prove first, that their souereine maistresses be like to Deborah in godliness and pity: and secondarilie, that the same success doth follow their tyranny, which did follow the extraordinary regiment of that godly matron. Which thing although they were able to do (as they never shall be, let them blow til they brust) yet shall her example profet them nothing at all. For they are never able to prouc that ether Deborah, or any other godly woman (having the commendation of the holy ghost within the scriptures) hath usurped authority above any realm or nation, by reason of their birth and blood. Nether yet did they claim it by right or inheritance: but God by his singular privilege, favor, and grace, exempted Deborah from the common malediction given to women in that behalf: and against nature he made her prudent in counsel, strong in courage, happy in regiment, and a blessed mother and deliverer to his people. The which he did partly to advance and notify the power of his majesty as well to his enemies, as to his own people: in that that he declared himself able to give salvation and deliverance, by means of the moste weak vessels: and partly he did it to confound and ashame all man of that age, because they had for the moste part declined from his true obedience. And therefore was the spirit of courage, regiment, and boldness taken from them for a time to their confusion and further humiliation. But what maketh this for Mary and her match Philippe? One thing I would ask of such as depend vpō the example of Deborah, whether she was widow or wife, when she judged Israel, and when that God gave that no table victory to his people under her? If they answer she was widow, I would lay against them the testimony of the holy ghost, witnessinge that she was wife to Lapidoth. And if they will shift, and allege, that so she might be called, not witstanding that her husband was dead, I urge them further, that they are not able to prove it to be any common phrase and manner of speech in the scriptures, that a womā shall be called the wife of a dead man, except that there be some note added, wherbie it may be known that her husband is departed, as is witnessed of Anna. But in this place of the judges, there is no note added, that her husband should be dead, but rather the expressed contrary. For the text saith: In that time a womā named Deborah a {pro}phetesse, wife to Lapidoth judged Israel. The holy ghost plainly speaketh, that what time she judged Israel, she was wife to Lapidoth. If she was wife, and if she ruled all alone in Israel, then I ask why did she not prefer her husband to that honor to be capitain, and to be leader to the host of the Lord. If any think that it was her husband, the text proveth the contrary. For it af firmeth that Barak, of the tribe of Neph talie was appointed to that office. If Barak had been her husband: to what purpose should the holy ghost so diligently have noted the tribe, and another name then was before expressed? Yea to what purpose should it be noted, that she send and called him? whereof I doubt not, but that every reasonable man doth consider that this Barak was not her husband, and thereof likewise it is evident, that her judgment or government in Israel was no such usurped power, as our quenes unjustly possess this day, but that it was the spirit of prophecy, which rested upon her, what time the multitude of the people had wrought wickedly in the eyes of the Lord: by the which spirit, she did rebuke the idolatry and iniquity of the people, exhort them to repentance, and in the end, did bring them this comfort, that God should deliver them from the bondage and thralldom of their enemies. And this she might do, not withstanding that another did occupy the place of the supreme magistrate, (if any was in those days in Israel) for so I find did Hulda the wife of Sallum in the days of Josiah king of Judah speak prophecy and comfort the king:and yet he resigned to her nether the scepter, nor the sword. That this our interpretation, how that Deborah did judge in Israel is the true meaning of the holy ghost, the pondering and weighing of the history shall manifestly prove. When she sendeth for Barak, I pray you, in whose name giveth she him his charge? Doth she speak to him as kings and princes use to speak to their subjects in such cases? No, but she speaketh, as she that had a special revelation from God, which nether was known to Barak nor to the people, saying: hath not the Lord God of Israel commanded the? This is her preface, by the which she would stir up the dull senses of Barak, and of the people, willing to persuade unto them, that the time was come, when God would show him self their protector and deliverer, in which preface she usurpeth to her self, nether power nor authority. For she saith not, I being thy princes, thy maistresse, thy souereine Jadie and queen, command the upon thine allegiance, and under pain of treason to go, and gather an army. No, she spoileth herself of all power to command, attributing that authority to God, of whom she had her revelation and certitude to appoint Barak capitain, which after appeareth more plainly. For when she had declared to him the hole counsel of God, apointing unto him as well the number of his soldiers, as the tribes, owt of which they should be gathered: and whē she had appointed the place of the batel, (which she could not have done, but by especial revelation of God) and had assured him of victory in the name of God, and yet that he fainted and openly refused, to entre in to that journey except that the prophetess would accompany him, she did use against him no external power, she did not threaten him with rebellion and death, but for assurance of his faint heart and weak conscience, being content to go with him, she pronounceth, that the glory should not be his in that journey, but that the Lord should sell Sisera in to the hand of a woman. Such as have more pleasure in light then in darkness, may clearly perceive, that Deborah did usurp no such power nor authority, as our quenes do this day claim. But that she was endued with the spirit of wisdom, of knowledge, and of the true fear of God: and by the same she judged the facts of the rest of the people. She rebuked their defection and idolatry, yea and also did redress to her power, the injuries, that were done by man to man. But all this, I say, she did by the spiritual sword, that is, by the word of God, and not by any temporal regiment or authority, which she did usurp over Israel. In which, I suppose, at that time there was no lawful magistrate, by the reason of their great affliction. For so witnesseth the history, saying: And Ehud being dead, the Lord sold Israel in to the hand of Jabin king of Canaan. And he by Sisera his capitain afflicted Israel greatly the space of twenty years. And Deborah herself, in her song of thanks giving, confesseth that before she did arise mother in Israel, and in the days of Jael, there was nothing but confusion and trouble. If any stick to the term, alleging that the holy ghost saith, that she judged Israel:let them understand, that nether doth the Hebrew word, nether yet the Latin, always signify civil judgment, or the execution of the temporal sword, but moste commonly is taken in the sense, which we have before expressed. For of Christ it is said: he shall judge many nations. And that he shall pronounce judgment to the gentiles. And yet it is evident, that he was no minister of the temporal sword. God commandeth Jerusalem and Judah to judge betwixt him and his vineyard, and yet he appointed not them all to be civil magistrates. To Ezekiel it is said: shalt thou not judge them son of man? and after:thou son of man, shalt thou not judge? shalt thou not judge, I say, the city of blood? and also: behold, I shall judge betwixt beast and beast. And such places in great number, are to be found thrughout the hole scriptures, and yet I trust no mā will be so foolish, as to think that any of the Prophets were appointed by God to be politic judges, or to punish the sins of man, by corporal punishment. No the manner of their judgment is expressed in these words: Declare to them all their abominations, and thou shalt say to them: Thus saith the Lord God: a city shedding blood in the midst of her, that her time may approach and which hath made idols against her self, that she might be polluted. Thou hast transgressed in the blood which thou hast shed, and thou art polluted in the idols, which thou hast made. Thus, I say, do the prophets of God judge, pronouncing the sentence of God against malefactors. And so I doubt not but Deborah judged, what time Israel had declined from God: rebuking their defection, and exhorting them to repentance, without usurpation of any civil authority. And if the people gave unto her for a time any reverence or honor, as her godliness and happy counsel did well deserve, yet was it no such empire, as our mōstres claim. For which of her sons or nerest kinsmen left she ruler and judge in Israel after her. The holy ghost expresseth no such thing. Wherof it is evident, that by her example God offereth no occasion to establish any regiment of women above men, realms, and nations.

But now to the second objection. In which women require (as to them appeareth) nothing but equity and justice. Whilest they and their patrons for them, require dominion and empire above men. For this is their question: Is it not lauful, that womē have their right and inheritance, like as the daughters of Zalphead were commanded by the mouth of Moses to have their portion of ground in their tribe?

I answer, it is not only lawful that women possess their inheritance, but I affirm also that justice and equity require, that so they do. But therewith I add that which gladly they list not understand: that to bear rule or authority over man, can never be right nor inheritance to woman. For that can never be just inheritance to any person, which God by his word hath plainly denied unto them: but to all womē hath God denied authority above man, as moste manifestly is before declared: Therefore to her it can never be inheritance. And thus must the advocates of our ladies provide some better example and strongar argument. For the law made in favor of the daughters of Zalphead, will serve them nothing. And assuredly great wonder it is, that in so great light of God's truth, men list to grope and wander in darkness. For let them speak of conscience: if the petition of any of these fore named women was to reign over any one tribe, yea or yet over any one man within Israel. Plain it is, they did not, but only required, that they might have a portion of ground among the mē of their tribe, lest, that the name of their father should be abolished. And this was granted unto them without respect had to any civil regiment. And what maketh this, I pray you, for the establishing of this mōstruous empire of womē? The question is not:if women may not succeed to possession, substance, patrimony or inheritance, such as fathers may leave to their children, for that I willingly grant: But the question is:if women may succeed to their fathers in offices, and chiefly to that office, the executor whereof doth occupy the place and throne of God. And that I absolutely deny: and fear not to say, that to place a woman in authority above a realm, is to pollute and {pro}phane the royal seat, the throne of justice, which ought to be the throne of God: and that to maintain them in the same, is nothing else, but continually to rebel against God. One thing there is yet to be noted and observed in the law made concerning the inheritance of the daughters of Zalphead, to wit, that it was forbidden unto them to marie without their own tribe, lest that such portion as fell to their lotte, should be transferred from one tribe to another, and so should the tribe of Manasseh be defrauded and spoiled of their just inheritance by their occasiō. For avoiding of which it was commanded by Mofes, that they should marie in the family or household of the tribe and kindred of their father. Wonder it is that the advocates and patrons of the right of our ladies did not consider and ponder this law before that they counseled the blind princes and unworthy nobles of their countries, to betray the liberties thereof in to the hands of strangiers. England for satisfying of the inordinate appetites of that cruel monstre Marie (unworthy by reason of her bloody tyranny, of the name of a woman) betrayed (alas) to the proud spaniarde: and Scotland by the rash madness of foolish governors, and by the practices of a crastie dame resigned like wise, under title of marriage in to the power of France. Doth such translation of realms and nations please the justice of God, or is the possessiō by such means obtained, lauful in his sight? Assured I am that it is not. No otherwise, I say, then is that possessiō, whereunto thieves, murderers, tyrannes and oppressors do attain by theft, murder, tyranny, violence, deceit, and oppression, which God of his secrete (but yet most just) judgment doth often permit for punishment, as well of the sufferers, as of the violent oppressors, but doth never approve the same as lawful and godly. For if he would not permit that the inheritance of the children of Israel should pass from one tribe to another by the marriage of any daughter, not witstanding that they were all one people, all spake one tongue, all were descended of one father, and all did profess one God, and one religion:If yet, I say, God would not suffer that the commodity and usual fruit, which might be gathered of the portion of ground limited and assigned to one tribe should pass to another: Will he suffer that the liberties, laws, commodities and fruits of hole realms and nations, be given in to the power and distributiō of others, by the reason of marriage, and in the powers of such, as besides, that they be of a strange tongue, of strange manners and laws, they are also ignorant of God, enemies to his truth, deniers of Christ Jesus, persecutors of his true members, and haters of all virtue? As the odious nation of spaniardes doth manifestly declare: who for very despit, which they do bear against Christ Iefus, whom their forefathers did crucify (for Jews they are, as histories do witness, and they them selves confess) do this day make plain war against all true professors of his holy gospel. And ho we blindlic and outragiouslie the frenche king, and his pestilent prelates do fight against the verity of God, the flaming fires, which lick up the innocent blood of Christ's members, do witness, and by his cruel edictes is notified and proclaimed. And yet to these two cruel tyrannes (to France, and Spain I mean) is the right and possession of England, and Scotland appointed. But just or lawful shall that possession never be, till God do change the statute of his former law: which he will not do for the pleasure of mā. For he hath not created the earth to satisfy the ambitiō of two or three tyrannes, but for the universal feed of Adam: and hath appointed and defined the bounds of their habitation to diverse nations, assigning diverse countries as he himself confesseth, speaking to Israel in these words: You shall pass by the bounds and limites of your brethren the sons of Esau, who dwell in mount Sier. They shall fear you. But take diligent hede, that ye show not yourselves cruel against them. For I will gene you no part of their land. No not the breadth of a foot. For mount Seir I have given to Esau to be possessed. And the same he doth witness of the sonnes of I ot, to whom he had givē Arre to be possessed. And Mosesplainlie affirmeth, that when the almighty did distribute, and divide possessions to the gentiles, and when he did disperse, and scatter the sons of men, that then he did appoint the limites and bounds of people's, for the number of the sons of Israel. Wherof it is plain, that God hath not exposed the earth in pray to tyrānes, making all thing lawful, which by violence and murder they may possess, but that he hath appointed to every feuerall nation, a feuerall possession, willing them to stand content (as nature did teache an ethnik to affirm) with that portion, which by lotte and just means they had enjoyed. For what causes God permitteth this his distribution to be troubled, and the realms of ancient nations to be possessed of strāgiers, I delay at this time to entreat. Onelie this I have recited to give the world to understand, that the reign, empire, and authority of women, hath no ground within God's scriptures. Yea that realms or provinces possessed by their marriage, is nothing but unjust conquest. For so little doth the law made for the daughters of Zalphead help the cause of your quenes, that utterly it fighteth against them, both dāning their authority and fact. But now to the third objection.

The consent, say they, of realms and laws pronounced and admitted in this behalf, long consuetude and custom, together with the felicity of some women in their empires have established their authority. To whom, I answer, that nether may the tyranny of princes, nether the foolishness of people, nether wicked laws made against God, nether yet the felicity that in this earth may hereof insue, make that thing lawful, which he by his word hat manifestly condemned. For if the approbation of princes and people, laws made by men, or the consent of realms, may establish anything against God and his word, then should idolatry be preferred to the true religion. For mo realms and nations, mo laws and decrees published by Emperors with cōmmon consent of their counsels, have established the one, then have approved the other. And yet I think that no man of sound judgment, will therefore justify and defend idolatry. No more ought any man to maintain this odious empire of women, although that it were approved of all mē by their laws. For the same God that in plain words forbiddeth idolatry, doth also forbid the authority of women over man. As the words of saint Paul before rehearsed do plainly teach us. And therefore whether women be deposed from that unjust authority (have they never usurped it so long) or if all such honor be denied unto them, I fear not to affirm that they are nether defrauded of right, nor inheritance. For to women can that honor never be due nor lawful (much less inheritance) which God hath so manifestly denied unto them.

I am not ignorant that the subtle wits of carnal men (which can never be brought under the obedience of God's simple precepts to maintain this monstrous empire) have yet two vain shifts. First they allege, that albeit women may not absolutely reign by thē selves, because they may nether fit in iud gement, nether pronounce sentence, nether execute any public office: yet may they do all such things by their lieutenantes, deputies and judges substitute. Secondarilie, say they, a womā borne to rule over any realm, may chose her a husband, and to him she may trāsfer and give her authority and right. To both I answer in few words: First that from a corrupt and venomed fountein can spring no wholesome water: Secondarilie that no person hath power to give the thing, which doth not justly appertain to them selves: But the authority of a womā is a corrupted fountein, and therefore from her can never spring any lauful officer. She is not borne to rule over men: and therefore she can apointe none by her gift, nor by her power (which she hath not) to the place of a lawful magistrate. And therefore who socuer receiveth of a womā, office or authority, are adulterous and bastard officers before God. This may appear strange at the first affirmation, but if we will be as indifferent and equal in the cause of God, as that we can be in the cause of man, the reason shall sodeinlie appear. The case suposed, that a tyrāne by cōspiracie usurped the royal seat and dignity of a king, and in the same did so establish him self, that he appointed officers, and did what him list for a time, and in this mean time, the native king made streit inhibition to all his subjects, that none should adhere to this traitor, nether yet receive any dignity of him, yet never the less they would honor the same traitor as king, and becōme his officers in all affairs of the realm. If after, the native prince did recover his just honor and possessiō, should he repute or esteem any mā of the traitors apointemēt for a lawful magistrate? or for his friend and true subject? or should he not rather with one sentence condemn the head with the members? And if so he should do, who were able to accuse him of rigor? much less to condemn his sentence of injustice. And dare we deny the same power to God in the like case? For that womā reigneth above mā, she hath obtained it by treasō and cōspiracie committed against God. Howe can it be then, that she being criminal and guilty of treason against God committed, can apointe any officer pleasing in his sight? It is a thing impossible. Wherefore let men that receive of women authority, honor or office, be most assuredly persuaded, that in so maintaining that usurped power, they declare them selves enemies to God. If any think, that because the realm and estates thereof, have given their consentes to a woman, and have established her, and her authority: that therefore it is lawful and acceptable before God: let the same men remember what I have said before, to wit, that God cannot approve the doing nor consent of any multitude, concluding anything against his word and ordinance, and therefore they must have a more assured defēse 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 fire: 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, because she is a traitoresse and rebel against God. And finally they must study to repress her inordinate pride and tyranny to the uttermost of their power. The same is the duty of the nobility and estates, by whose blindness a woman is promoted. First in so far, as they have moste haynouslie offended against God, placing in authority such as God by his word hath removed from the same, unfeignedly they ought to call for mercy, and being admonished of their error and damnable fact, in sign and token of true repentance, with common consent they ought to retreat that, which vnaduisedlie and by ignorance they have pronounced, and ought without further delay to remove from authority all such persons, as by usurpation, violence, or tyranny, do possess the same. For so did Israel and Judah after they had revolted from David, and Judah alone in the days of Athaliah. For after that she by murthering her sons children, had obtained the empire over the land, and had most vnhappelie reigned in Judah six years, Jehoiada the high priest called together the capitaines and chief rulers of the people, and showing to them the kings sonne Joash, did bind them by an oath to depose that wicked womā, and to promote the king to his royal seat, which they faithfully did, killinge at his commandment not only that cruel and mischievous womā, but also the people did destroy the temple of Baal, break his altars and images, and kill Mathan Baales high priest before his altars. The same is the duty as well of the estates, as of the people that hath been blinded. First they ought to remove from honor and authority, that monstre in nature (so call I a woman cled in the habit of man, yea a woman against nature reigning above man). Secondarilie if any presume to defend that impiety, they ought not to fear, first to {pro}nounce, and then after to execute against thē the sentence of death. If any man be afraid to violat the oth of obedience, which they have made to such mōstres, let them be most assuredly persuaded, that as the beginning of their oaths, proceeding from ignorance was sin, so is the obstinate purpose to keep the same, nothing but plain rebelliō against God. But of this mater in the second blast, God willing, we shall speak more at large.

And now to put an end to the first blast, seeing that by the order of nature, by the malediction and curse pronounced against woman, by the mouth of S. Paul the interpreter of God's sentence, by the example of that common wealth, in which God by his word planted order and policy, and finally by the judgment of the most godly writers, God hath dejected woman from rule, dominion, empire, and authority above man. Moreover, seeing that nether the example of Deborah, nether the law made for the daughters of Zalphead, nether yet the foolish consent of an ignorant multitude, be able to justify that which God so plainly hath codemned: let all men take hede what quarrel and cause from hence further they do defend. If God raise up any noble heart to vendicat the liberty of his country, and to suppress the monstrous empire of women, let all such as shall presume to defend them in the same, moste certeinlie know, that in so doing, they lift their hand against God, and that one day they shall find his power to fight against their foolishness. Let not the faithful, godly, and valiant hearts of Christ's soldiers be utterly discouraged, nether yet let the tyrannes reioise, albeit for a time they triumph against such as study to repress their tyranny, and to remove them from unjust authority. For the causes alone, why he suffereth the soldiers to fail in batel, whom nevertheless he commandeth to fight as sometimes did Israel fighting against Benjamin. The cause of the Israelites was most just:for it was to punish that horrible abominatiō of those sons of Belial, abusing the Levites wife, whom the Benjamites did defend. And they had God's precept to assure them of well doing. For he did not only commāde them to fight, but also appointed Judah to be their leader and capitain, and yet fell they twice in plain batel against those most wicked adulterers.

The secret cause of this, I say, is know̄ to God alone. But by his evident scriptures we may assuredly gather, that by such means doth his wisdom sontimes, beat down the pride of the flesh (for the Israelites at the first trusted in their multitude, power and strength, and sometimes by such overthrows, he will punish the offenses of his own childrē, and bring them to the unfeigned knowledge of the same, before he will give them victory against the manifest cōtēners, whom he hath apoīted nevertheless to uttermost perdition: as the end of that batel did witness. For although with great murder the children of Israel did twice fall before the Bēiamites, yet after they had wept before the Lord, after they had fasted and made sacrifice in sign of their unfeigned repentance, they so prevailed against that proud tribe of Benjamin, that after 25. thousand strong men of war were killed in batel, they destroyed man, womā, child and beast, as well in the fields, as in the cities, which all were burned with fire, so that only of that hole tribe remained fix hundredth men, who fled to the wilderness, where they remained four months, and so were saved. The same God, who did execute this grievous punishment, evē by the hands of those, whom he suffered twice to be ouercomen in batel, doth this day retain his power and justice. Cursed Jezebel of England, with the pestilent and detestable generatiō of papists, make no little brag and boast, that they have triumphed not only against Wyet, but also against all such as have entreprised any thing against thē or their procedinges. But let her and them consider, that yet they have not prevailed against god, his throne is more high, then that the length of their horns be able to reach. And let them further consider, that in the beginning of this their bloody reign, the harvest of their iniquity was not come to full maturity and ripeness. No, it was so grene, so secret I mean, so covered, and so hid with hypocrisy, that some men (even the servants of God) thoght it not impossible, but that wolves might be changed in to lambs, and also that the vipere might remove her natural venom. But God, who doth reuele in his time appointed the secretes of hearts, and that will have his judgments justified even by the very wicked, hath now given open testimony of her and their beastly cruelty. For man and womā, learned and unlearned, nobles and men of baser sort, aged fathers and tendre damiselles, and finailie the bones of the dead, as well womē as mē have tasted of their tyranny, so that now not only the blood of father Latimer, of the mild man of God the bishop of Cātorburie, of learned and discrete Ridley, of innocent lady Jane dudley, and many godly and worthy preachers, that cannot be forgotten, such as fire hath consumed, and the sword of tyranny moste unjustly hath shed, doth call for vengeance in the ears of the Lord God of hosts: but also the sobbes and tears of the poor oppressed, the groninges of the angeles, the watch men of the Lord, yea and every earthly creature abused by their tyranny do continually cry and call for the hasty execution of the same. I fear not to say, that the day of vengeance, which shall apprehend that horrible monstre Jezebel of England, and such as maintain her monstrous cruelty, is already appointed in the counsel of the Eternal: and I verelie believe that it is so nigh, that she shall not reign so long in tyranny, as hitherto she hath done, when God shall declare him self to be her enemy, when he shall pour forth contempt upon her, according to her cruelty, and shall kindle the hearts of such, as sontimes did favor her with deadly hatred against her, that they may execute his judgments. And therefore let such as assist her, take hede what they do. For assuredly her empire and reign is a wall without foundatiō: I mean the same of the authority of all womē. It hath been under propped this blind time that is past, with the foolishness of people, and with the wicked laws of ignorant and tyrānous princes. But the fire of God's word is already laid to those rottē props (I include the Popes law with the rest) and presently they burn, albeit we espy not the flame: whē they are consumed, (as shortly they will be, for stuble and dry timbre cannot long endure the fire) that rottē wall, the usurped and unjust empire of womē, shall fall by itself in despit of all man, to the destruction of so many, as shall labor to uphold it. And therefore let all man be advertised, for the trumpet hath ones blown.