First Blast (Continued)
"Finally, they are so destitute of understanding and judgment, that although they know that there is a liberty and freedom which their predecessors have enjoyed, yet are they compelled to bow their necks under the yoke of Satan, and of his proud mistress, pestilent Papists and proud Spaniards. And yet they cannot consider, that where a woman reigns and Papists bear authority, that there Satan must needs be president of the council. Thus hast thou, O Lord, in thy hot displeasure, revenged the contempt of thy graces offered.
[92] <outbind://3/#FN92>"But, O Lord, if thou shalt retain wrath to the end, what flesh is able to sustain? We have sinned, O Lord, and are not worthy to be relieved. But worthy art thou, O Lord, to be a true God, and worthy is thy Son Christ Jesus to have his evangel and glory advanced, which both are trodden under foot in this cruel murder and persecution, which the builders of Babylon commit in their fury, [and] have raised against thy children for the establishing of their kingdom. Let the sobs therefore of thy prisoners, O 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 for ever. To thee, O Lord, I turn my wretched and wicked heart; to thee alone I direct my complaint and groans; for in that isle to thy saints is left no comfort."
Albeit I have thus (talking with my God in the anguish of my heart) somewhat digressed, yet I have not utterly forgotten my former proposition: to wit, that it is a thing repugnant to the order of nature that any woman be exalted to rule over men. For God has denied unto her the office of a head. And in the treating of this part, I remember that I have made the nobility both of England and Scotland inferior to brute beasts, for they do to women that which no male amongst the common sort of beasts can be proved to do to their female: that is, they reverence them, and quake at their presence; they obey their commandments, and that against God. Wherefore I judge them not only subjects to women, but slaves of Satan, and servants of iniquity.
If any man thinks these my words sharp or vehement, let him consider that the offence is more heinous than can be expressed by words. For where all things are expressly concluded against the glory and honour 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 council? [93] <outbind://3/#FN93>Plain it is, that God rules not by his love, mercy, nor grace in the assembly of the ungodly; then it rests that the devil, the prince of this world, does reign over such tyrants. Whose servants, I pray you, shall they be judged such as obey and execute their tyranny? God, for his great mercies' sake, illuminate the eyes of men, that they may perceive into what miserable bondage they are brought by the monstiferous empire of women!
[94] <outbind://3/#FN94>The second glass which God has set before the eyes of man, wherein he may behold the order which pleases his wisdom (concerning authority and dominion) is that commonwealth to which it pleased 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 does manifestly repugn, that any woman shall occupy the throne of God: that is, the royal seat which he by his word has appointed to man; as is evident, in giving the law to Israel, concerning the election of a king. For thus it is written, "If thou shalt say, 'I will appoint a king above me, as the rest of the nations which are about me;' thou shalt make thee a king, whom the Lord thy God shall choose: one from amongst the midst of thy brethren thou shalt appoint king above thee. Thou mayest not make a stranger, that is not thy brother" (Deut. 17:14-15). Here expressly is a man appointed to be chosen king, and a man native amongst themselves; by which precept are all women and all strangers excluded.
What may be objected for the part or election of a stranger shall be, God willing, answered in The Blast of the Second Trumpet. For this present [time], I say, that the erecting of a woman to that honour is not only to invert the order which God has established, but also it is to defile, pollute, and profane (so far as in man lies) the throne and seat of God, [95] <outbind://3/#FN95>which he has sanctified and appointed for man only, in the course of this wretched life, to occupy and possess as his minister and lieutenant, excluding from the same all women, as before is expressed.
[96] <outbind://3/#FN96>If any thinks that the fore written law did bind the Jews only, let the same man consider that the election of a king and appointing of judges did neither appertain to the ceremonial law,[97] <outbind://3/#FN97> neither yet was it merely judicial; but that it did flow from the moral law, as an ordinance having respect to the conservation 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, what time he was accepted and admitted ruler and governor 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 holy law, which my servant Moses hast commanded thee. Thou shalt not decline from it, neither to the right hand, neither to the left hand, that thou mayest do prudently in all things that thou takest in hand. [98] <outbind://3/#FN98>Let not the book 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 prudently," etc. (Josh. 1:1-9).
And God gives the same precept by the mouth of Moses to kings, after they are 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 book. 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, to keep all the words of this law, and all these statutes, that he may do them,"etc. (Deut. 17:18-20). Of these two places it is evident, that principally it appertains 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 whole heart and study, which are the chief points of the first table.
No man denies, but that the sword is committed to the magistrate, to the end that he should punish vice and maintain virtue. [99] <outbind://3/#FN99>To punish vice, I say: not only that which troubles the tranquillity and quiet estate of the commonwealth (by adultery, theft, 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 teach us; whose study and care was not only to glorify God in their own life and conversation, but also they unfeignedly did travail to bring their subjects to the true worshipping and honouring of God; and did destroy all monuments of idolatry, did punish to death the teachers of it, and removed from office and honours such as were maintainers of those abominations. Whereby, I suppose, that it is evident, that the office of the king, or supreme magistrate, has respect to the moral law, and to the conservation of both the tables.
[100] <outbind://3/#FN100>Now, if the moral law is the constant and unchangeable will of God, to which the Gentile is no less bound than was the Jew; and if God wills, that amongst the Gentiles the ministers and executors of his law be now appointed, as sometimes they were appointed amongst the Jews; further, if the execution of justice is no less requisite in the policy of the Gentiles, than ever it was amongst the Jews; what man can be so foolish to suppose or believe, that God will now admit those persons to sit in judgment, or to reign over men in the commonwealth of the Gentiles, whom he by his expressed word and ordinance did before debar and exclude from the same? And that women were excluded 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 are most evident), the order and election which were kept in Judah and Israel do manifestly declare. [101] <outbind://3/#FN101>For when the males of the kingly stock failed, as oft as it chanced in Israel, and sometimes in Judah, it never entered into the hearts of the people to choose and promote to honours any of the king's daughters (had he never so many); but knowing God's vengeance to be poured forth upon the father by the taking away 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 honour and authority. Of which premises, I conclude (as before) that to promote a woman head over men is repugnant to nature, and a thing most contrary to that order which God has approved in that commonwealth which he did institute and rule by his word.
But now to the last point: to wit, that the empire of a woman is a thing repugnant to justice, and the destruction of every commonwealth where it is received. In probation [proof] whereof, because the matter is more than evident, I will use few words.
[102] <outbind://3/#FN102>First, I say, if justice is a constant and perpetual will to give to every person their own right (as the most 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 unto her by God, as is before declared. Therefore, to promote her to that estate or dignity can be nothing else but repugnancy to justice. If I should speak no more, this were sufficient. For except that either 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 fault 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 commands me to cry: [103] <outbind://3/#FN103>"Whatsoever repugns to the will of God, expressed in his most sacred word, repugns to justice; but that women have authority over men, repugns to the will of God expressed in his word; and therefore my Author commands me to conclude, without fear, that all such authority repugns to justice." The first part of the argument, I trust, neither Jew nor Gentile dare deny; [104] <outbind://3/#FN104>for it is a principle not only universally confessed, but also so deeply printed in the heart of man, be his nature never so corrupted, that whether he will or not, he is 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 the reprobate are no less co-acted and constrained, than are the children of God, albeit to a diverse end.
The elect, with displeasure of their fact, confess their offence, having access to grace and mercy, as did Adam, David, Peter, and all other penitent offenders. [105] <outbind://3/#FN105>But the reprobate, notwithstanding they are compelled to acknowledge the will of God to be just, the which they have offended, yet are they never inwardly displeased with their iniquity, but rage, complain, and storm against God, whose vengeance they cannot escape as did Cain, Judas, Herod, Julian [called] the Apostate, yea, Jezebel and Athaliah (Gen. 4:9-12; Matt. 27:3-5). For Cain no doubt was convicted in conscience that he had done against justice in [the] murdering of his brother. Judas did confess openly before the high priest that he had sinned in betraying innocent blood. Herod, being stricken by the angel, did mock those his flatterers, saying unto them, "Behold your God" (meaning himself) "cannot now preserve himself from corruption and worms." Julian was compelled in the end to cry, "O, Galilean!" (so always in contempt did he name our Saviour Jesus Christ) "thou hast now overcome." And who doubts 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 usurped six years, were repugnant to justice? [106] <outbind://3/#FN106>Even so they shall, I doubt not, which this day do possess and maintain that monstiferous authority of women, shortly be compelled to acknowledge that their studies and devices have been bent against God, and that all such authority as women have usurped repugns to justice; because, as I have said, it repugns to the will of God expressed in his sacred word.
And if any man doubts hereof, let him mark well the words of the apostle, saying, "I permit not a woman to teach, neither yet to usurp authority above man" (1 Tim. 2:12). No man, I trust, will deny these words of the apostle to be the will of God expressed in his word; and he says openly, "I permit not," etc., which is as much as "I will not," that a woman have authority, charge, or power over man; for so much imports the Greek word authentein in that place. Now, let man and angel conspire against God; let them pronounce their laws, and say, "We will suffer women to bear authority: who then can depose them?" Yet shall this one word of the eternal God, spoken by the mouth of a weak man, thrust them every one into hell (Rev. 2:20-23). Jezebel may for a time sleep quietly in the bed of her fornication and whoredom; she may teach and deceive for a season; but neither shall she preserve herself, neither yet her adulterous children, from great affliction, and from the sword of God's vengeance, which shall shortly apprehend such works of iniquity. The admonition I defer to the end.
Here I might 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 monstiferous 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 worldly 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.
[Common Objections Answered]
[107] <outbind://3/#FN107>First, they do object the examples of Deborah, and of Huldah, the prophetesses, of whom the one judged Israel, and the other, by all appearance, did teach and exhort (Judges 4; 2 Chron. 34:20-28).
Secondarily, they do object the law made by Moses for the daughters of Zelophehad (Num. 27:1-12).
Thirdly, the consent of the estates of such realms as have approved the empire and regiment of women.
And last, the long custom which has received the regiment of women, their valiant acts and prosperity, together with some papistical laws which have confirmed the same.
[108] <outbind://3/#FN108>To the first I answer, that particular examples do establish no common law. The causes were known to God alone, why he took the spirit of wisdom and force from all men of those ages; and did so mightily assist women 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 most part 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 potently and miraculously; yea, to them he gave most singular grace and privilege.
But who has commanded that a public, yea, a tyrannical and most wicked law be established upon these examples? [109] <outbind://3/#FN109>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 once, but also it is lawful to marry two sisters, and to enjoy them both living at once, because 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 a good conscience, may defraud, steal, or deceive? And [an] 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, has the former argument: Deborah did rule Israel, and Huldah spoke prophecy in Judah; ergo, it is lawful for women to reign above realms and nations, or to teach in the presence of men. The consequent is vain, and of none effect. [110] <outbind://3/#FN110>For of examples, as is before declared, we may establish no law; but we are always bound to the written law, and to the commandment expressed in the same. And the law written and pronounced by God forbids no less that any woman reign over man, than it forbids man to take plurality of wives, to marry two sisters living at once, to steal, to rob, to murder, or to lie. If any of these has been transgressed, and yet God has not imputed the same, it makes not the like fact or deed lawful unto us. For God (being free) may, for such causes as are approved by his inscrutable wisdom, dispense with the rigour of his law, and may use his creatures at his pleasure. But the same power is not permitted to man, whom he has 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 woman's madness, I will descend somewhat deeper into the matter; and not fear to affirm, that as we find a contrary spirit in all these most wicked women (that this day are exalted in to this tyrannical authority) to the spirit that was in those godly matrons; so, I say, [111] <outbind://3/#FN111>I fear not to affirm, that their condition is unlike, and that their end shall be diverse. In those matrons, 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 strangers, and from the venom of idolatry, by the hands and counsel of those women. But in these of our ages, we find cruelty, falsehood, 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 into the hands of strangers, the titles and liberties of them taken from the just possessors. [112] <outbind://3/#FN112>Which one thing is an evident testimony, how unlike our mischievous Marys be unto Deborah, under whom were strangers chased out of Israel, God so raising her up to be a mother and deliverer to his oppressed people. But (alas!) he has raised up these Jezebels to be the uttermost of his plagues, the which man's unthankfulness has long deserved. But his secret and most just judgment shall neither excuse them, neither their maintainers, because their counsels are diverse.
But to prosecute my purpose, let such as list to defend these monsters in their tyranny prove, first, that their sovereign mistresses are like Deborah in godliness and piety; and secondarily, that the same success does follow their tyranny, which did follow the extraordinary regiment of that godly matron. [113] <outbind://3/#FN113>Which thing, although they were able to do (as they never shall be, let them blow till they burst), yet shall her example profit them nothing at all. [114] <outbind://3/#FN114>For they are never able to prove that either Deborah, or any other godly woman (having commendation of the Holy Ghost within the scriptures), has usurped authority above any realm or nation by reason of her birth and blood; neither yet did they claim it by right or inheritance; but God by his singular privilege, favour, 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. [115] <outbind://3/#FN115>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 he declared himself able to give salvation and deliverance by means of the most weak vessels; and partly he did it to confound and shame all men of that age, because they had for the most 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 makes this for Mary and her match Philip? One thing I would ask of such as depend upon the example of Deborah, whether she was widow or wife when she judged Israel, and when God gave that notable victory to his people under her? If they answer she was a widow, I would lay against them the testimony of the Holy Ghost, witnessing that she was wife to Lapidoth (Judges 4:4). And if they will shift and allege that she might be called so, notwithstanding that her husband was dead: I urge them further, that they are not able to prove it to be any common phrase or manner of speech in the scriptures, that a woman shall be called the wife of a dead man, except that there be some note added, whereby it may be known that her husband is departed, as is witnessed of Anna (Luke 2:36-37). But in this place of the Judges, there is no note added that her husband should be dead, but rather the contrary expressed. For the text says, "In that time a woman named Deborah, a prophetess, wife of Lapidoth, judged Israel" (Judges 4:4). [116] <outbind://3/#FN116>The Holy Ghost plainly speaks, that what time she judged Israel, she was wife of Lapidoth. If she was his wife, and if she ruled all alone in Israel, then I ask, "Why did she not prefer her husband to that honour to be captain, and to be leader to the host of the Lord?" If any think that it was her husband, the text proves the contrary; for it affirms that Barak, of the tribe of Naphtali, 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 than was expressed before? Yea, to what purpose should it be noted that she sent and called him?
Whereof I doubt not but that every reasonable man does consider, that this Barak was not her husband; and thereof, likewise, it is evident, that her judgment and government in Israel was no such usurped power as our queens unjustly possess this day; but that it was a spirit of prophecy which rested upon her, what time the multitude of the people had wrought wickedly in the eyes of the Lord; [117] <outbind://3/#FN117>by 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, notwithstanding that another did occupy the place of the supreme magistrate (if [there] was any in those days in Israel), for so I find did Huldah, the wife of Shallum, in the days of Josiah, king of Judah, speak prophecy and comfort the king (2 Kings 22:14); and yet he resigned to her neither 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 sends for Barak, I pray you, in whose name gives she him his charge? [118] <outbind://3/#FN118>Does she speak to him as kings and princes use to speak to their subjects in such cases? No, but she speaks as she that had a special revelation from God, which neither was known to Barak, nor to the people, saying, "Hath not the Lord God of Israel commanded thee?" 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 himself their protector and deliverer; in which preface, she usurps to herself neither power nor authority. For she says not, "I, being your princess, your mistress, your sovereign lady and queen, command you upon your allegiance, and under pain of treason, to go and gather an army." No, she spoils herself of all power to command, attributing that authority to God, of whom she had her revelation and certitude to appoint Barak captain, which appears more plainly after. For when she had declared to him the whole counsel of God, appointing unto him as well the number of soldiers, as the tribes out of which they should be gathered; and when she had appointed the place of battle (which she could not have done but by special revelation from God), and had assured him of victory in the name of God; and yet that he fainted, and openly refused to enter 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 pronounces, that the glory should not be his in that journey, but that the Lord should sell Siserah into the hand of a woman.
Such as have more pleasure in light than in darkness may clearly perceive that Deborah did usurp no such power nor authority as our queens 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 their 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 witnesses the history, saying, "And Ehud being dead, the Lord sold Israel into the hand of Jabin, king of Canaan;" and he by Siserah his captain afflicted Israel greatly the space of twenty years. And Deborah herself, in her song of thanksgiving, confesses that before she did arise mother in Israel, and in the days of Jael, there was nothing but confusion and trouble.
[119] <outbind://3/#FN119>If any stick to the term, alleging that the Holy Ghost says "that she judged Israel," let them understand that neither does the Hebrew word, neither yet the Latin, always signify civil judgment, or the execution of the temporal sword; but most commonly [it] 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" (Isa. 2:4; 42:1; Micah 4:2-3) and yet it is evident that he was no minister of the temporal sword. God commanded Jerusalem and Judah to judge betwixt him and his vineyard (Isa. 5:3), 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" (Ezek. 20:4; 22:2; 34:17, 20). And such places, in great number, are to be found throughout the holy scriptures. And yet I trust no man will be so foolish as to think, that any of the prophets were appointed by God to be political judges, or to punish the sins of man by corporeal 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 says the Lord God, "A city shedding blood in the midst of her, that her time may approach, and which hath made idols against herself that she might be polluted; thou hast transgressed in the blood which thou hast shed; and thou are polluted in the idols which thou hast made"'" (Ezek. 22:2-4).
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. [120] <outbind://3/#FN120>And if the people gave unto her for a time any reverence or honour, as her godliness and happy counsel did well deserve, yet was it no such empire as our monsters claim; for which of her sons or nearest kinsmen left she ruler and judge in Israel after her? The Holy Ghost expresses no such thing; whereof it is evident, that by her example God offers no occasion to establish any regiment of women above men, realms, and nations.
[121] <outbind://3/#FN121>But now to the second objection, in which women require (as to them appears) nothing but equity and justice, whilst they, and their patrons for them, require dominion and empire above men. For this is their question: "Is it not lawful that women have their right and inheritance, like as the daughters of Zelophehad 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. [122] <outbind://3/#FN122>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 has plainly denied unto them. But to all women has God denied authority above man, as most 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 stronger argument, for the law made in favour of the daughters of Zelophehad will serve them nothing.
[123] <outbind://3/#FN123>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 forenamed 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 men of their tribe, lest that the name of their father should be abolished. And this was granted unto them without respect to any civil regiment. And what makes this, I pray you, for the establishing of this monstrous empire of women? [124] <outbind://3/#FN124>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 does 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 profane 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 Zelophehad (Num. 36:6-12): to wit, that it was forbidden unto them to marry without their own tribe, lest that such portion as fell to their lot 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 occasion. [125] <outbind://3/#FN125>For avoiding of which, it was commanded by Moses that they should marry 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 they counseled the blind princes and unworthy nobles of their country to betray the liberties thereof into the hands of strangers: England, for satisfying of the inordinate appetites of that cruel monster Mary (unworthy, by reason of her bloody tyranny, of the name of a woman), betrayed, alas! to the proud Spaniard; and Scotland, by the rash madness of foolish governors, and by the practices of a crafty dame, resigned likewise, under the title of marriage, into the power of France.
[126] <outbind://3/#FN126>Does such translation of realms and nations please the justice of God? Or is the possession, by such means obtained, lawful in his sight? Assured I am that it is not. No otherwise, I say, than is that possession whereunto thieves, murderers, tyrants and oppressors do attain by theft, murder, tyranny, violence, deceit, and oppression, which God of his secret (but yet most just) judgment does often permit for punishment, as well of the sufferers as of the violent oppressors, but does never approve the same as lawful and godly. [127] <outbind://3/#FN127>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, notwithstanding that they were all one people, all spoke 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 whole realms and nations be given into the power and distribution of others by reason of marriage? and in the powers of such as besides that they are 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? [128] <outbind://3/#FN128>As the odious nation of Spaniards does manifestly declare, who for very despite which they do bear against Christ Jesus, whom their forefathers did crucify (for Jews they are, as histories do witness, and they themselves confess), do this day make plain war against all true professors of his holy gospel. And how blindly and outrageously the French 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 [the king's] cruel edicts[129] <outbind://3/#FN129> is notified and proclaimed.[130] <outbind://3/#FN130> And yet to these two cruel tyrants (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 does change the statute of his former law, which he will not do for the pleasure of man. For he has not created the earth to satisfy the ambition of two or three tyrants, but for the universal seed of Adam; and has appointed and defined the bounds of their habitation, to diverse nations assigning diverse countries (Acts 17:26), as he himself confesses, speaking to Israel in these words: "You shall pass by the bounds and limits of your brethren, the sons of Esau, who dwell in Mt. Seir. They shall fear you; but take diligent heed that ye shew not yourselves cruel against them; for I will give you no part of their land; no, not the breadth of a foot. For Mt. Seir I have given to Esau to be possessed." And the same he does witness to the sons of Lot, to whom he had given Ar to be possessed (Deut. 2:4-5, 9).
And Moses plainly affirms, that when the Almighty did distribute and divide the possessions to the Gentiles, and when he did disperse and scatter the sons of men, that then he did appoint the limits and bounds of peoples, for the number of the sons of Israel (Deut. 32:8). [131] <outbind://3/#FN131>Whereof it is plain, that God has not exposed the earth in prey to tyrants, making all things lawful which by violence and murder they may possess; but that he has appointed to every several nation a several possession, willing them to stand content (as nature did teach an ethnic [heathen][132] <outbind://3/#FN132> to affirm) with that portion which by lot and just means they had enjoyed. For what causes God permitted this his distribution to be troubled, and the realms of ancient nations to be possessed of strangers, I delay at this time to treat. Only this I have recited, to give the world to understand that the reign, empire, and authority of women have no ground within God's scriptures. [133] <outbind://3/#FN133>Yea, that realms or provinces possessed by their marriage is nothing but unjust conquest; for so little does the law made for the daughters of Zelophehad help the cause of your queens, that utterly it fights against them, both damning 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 conseutude and custom, together with the felicity of some women in their empires, have established their authority. [134] <outbind://3/#FN134>To whom I answer, that neither may the tyranny of princes, neither the foolishness of people, neither wicked laws made against God, neither yet the felicity that in this earth may hereof ensue, make that thing lawful which he by his word has manifestly condemned. For if the approbation of princes and people, and 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 more realms and nations, more laws and decrees published by emperors, with common consent of their counsels, have established the one than 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 men by their laws. For the same God, that in plain words forbids idolatry, does also forbid the authority of women over man, as the words of St. Paul before rehearsed do plainly teach us. [135] <outbind://3/#FN135>And therefore, whether women be deposed from that unjust authority (have they never usurped it so long), or if all such honour be denied unto them, I fear not to affirm that they are neither defrauded of right nor inheritance. For to woman can that honour never be due nor lawful (much less inheritance) which God has 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. [136] <outbind://3/#FN136>First, they allege, that albeit women may not absolutely reign by themselves, because they may neither sit in judgment, neither pronounce sentence, neither execute any public office; yet may they do all such things by their lieutenants, deputies, and judges substitute. Secondarily, they say, a woman born to rule over any realm may choose her a husband, and to him she may transfer and give her authority and right. To both I answer in few words.
First, that from a corrupt and venomed fountain can spring no wholesome water. Secondarily, that no person has power to give the thing which does not justly appertain to themselves. [137] <outbind://3/#FN137>But the authority of a woman is a corrupted fountain, and therefore from her can never spring any lawful officer. She is not born to rule over men, and therefore she can appoint none by her gift, nor by her power (which she has not), to the place of a lawful magistrate; [138] <outbind://3/#FN138>and therefore, [those] who receive of a woman 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 [impartial] and equal in the cause of God as that we can be in the cause of man, the reason shall suddenly appear. The case supposed, that a tyrant by conspiracy usurped the royal seat and dignity of a king, and in the same did so establish himself, that he appointed officers, and did what he list for a time; and in this meantime the native king made strait inhibition of all his subjects, that none should adhere to this traitor, neither yet receive any dignity of him; yet, nevertheless, they would honour the same traitor as king, and become his officers in all affairs of the realm: if after the native prince did recover his just honour and possession, should he repute or esteem any man of the traitor's appointment 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 he should do so, who is able to accuse him of rigour, much less condemn his sentence of injustice? And dare we deny the same power to God in the like case? [139] <outbind://3/#FN139>For that woman [who] reigns above man, she has obtained it by treason and conspiracy committed against God. How can it be then, that she, being criminal and guilty of treason committed against God, can appoint any officer pleasing in his sight? It is a thing impossible.
Wherefore, let men that receive of women authority, honour, or office, be most assuredly persuaded, that in so maintaining that usurped power, they declare themselves enemies to God. If any think, that because the realms and estates thereof have given their consents 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 defence against the wrath of God than the approbation and consent of a blinded multitude, or else they shall not be able to stand in the presence of a 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 traitress and rebel against God. And finally, they must study to repress her inordinate pride and tyranny to the uttermost of their power.
[140] <outbind://3/#FN140>The same is the duty of the nobility and estates, by whose blindness a woman is promoted. First, insofar as they have most heinously offended against God, placing in authority such as God by his word has 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 [retract] that which unadvisedly 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 (1 Kings 11). [141] <outbind://3/#FN141>For after that she, by murdering of her son's children, had obtained empire over the land, and had most unhappily reigned in Judah six years, Jehoiada the high priest called together the captains and chief rulers of the people; and showing to them the king's son Joash, did bind them by an oath to depose that wicked woman, and to promote the king to his royal seat; which they faithfully did, killing at his commandment not only that cruel and mischievous woman, but also the people did destroy the temples of Baal, break his altars and images, and kill Mattan, Baal's high priest, before his altars.
The same is the duty as well of the estates as of the people that have been blinded. First, they ought to remove from honour and authority that monster in nature: so I call a woman clad in the habit of a man, yea, a woman against nature reigning above man. Secondarily, if any presume to defend that impiety, they ought not to fear, first to pronounce, and then after to execute against them the sentence of death. If any man is afraid to violate the oath of obedience which they have made to such monsters, 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 rebellion against God. But of this matter in The Second Blast, God willing, we shall speak more at large.
[Conclusion]
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 St. Paul, the interpreter of God's sentence; by the example of that commonwealth in which God by his word planted order and policy; and, finally, by the judgment of the most godly writers; God has dejected woman from rule, dominion, empire, and authority above man: moreover, seeing that neither the example of Deborah, neither the law made for the daughters of Zelophehad, neither yet the foolish consent of an ignorant multitude, are able to justify that which God so plainly has condemned; [142] <outbind://3/#FN142>let all men take heed what quarrel and cause from henceforth they do defend.
If God raises up any noble heart to vindicate 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 most certainly know, that in so doing they lift up 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, neither yet let the tyrants rejoice, albeit for a time they triumph against such as study to repress their tyranny, and to remove them from unjust authority. For the causes [are known to God] alone why he suffers the soldiers to fail in battle, whom nevertheless he commands to fight. As sometimes did Israel fighting against Benjamin. The cause of the Israelites was most just; for it was to punish that horrible abomination of those sons of Belial, abusing the Levite's wife, whom the Benjamites did defend; and they had God's precept to assure them of well-doing, for he did not only command them to fight, but also appointed Judah to be their leader and captain; and yet they fell twice in plain battle against those most wicked adulterers (Judges 20).
[143] <outbind://3/#FN143>The secret cause of this, I say, is known to God alone. But by his evident scriptures we may assuredly gather, that by such means does his wisdom sometimes 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 offences of his own children, and bring them to the unfeigned knowledge of the same, before he will give them victory against the manifest contemners, whom he has appointed nevertheless to uttermost perdition; as the end of the battle did witness. For although with great murder the children of Israel did twice fall before the Benjamites; 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 the proud tribe of Benjamin, that after twenty-five thousand strong men of war were killed, in battle, they destroyed man, woman, child, and beast, as well in the fields as in the cities, which all were burned with fire; so that of that whole tribe only six hundred men remained, who fled to the wilderness, where they remained four months, and so were saved.
[144] <outbind://3/#FN144>The same God who did execute this grievous punishment, even by the hands of those whom he suffered twice to be overcome in battle, does this day retain his power and justice. Cursed Jezebel of England, with the pestilent and detestable generation of Papists, make no little brag and boast, that they have triumphed not only against Wyatt,[145] <outbind://3/#FN145> but also against all such as have enterprised anything against them or their proceedings. But let her and them consider, that yet they have not prevailed against God; his throne is more high than that the length of their horns are 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 green, so secret I mean, so covered, and so hid with hypocrisy, that some men (even the servants of God) thought it not impossible but that wolves might be changed into lambs, and also that the viper might remove her natural venom. But God, who does reveal in his appointed time the secrets of hearts, and that will have his judgments justified even by the very wicked, has now given open testimony of her and their beastly cruelty. For man and woman, learned and unlearned, nobles and men of baser sort, aged fathers and tender damsels, and finally, the bones of the dead, as well women as men, have tasted of their tyranny. So that now, not only the blood of father Latimer, of the mild man of God the bishop of Canterbury [Cranmer], of learned and discreet Ridley, of innocent Lady Jane Dudley [Grey], and many godly and worthy preachers that cannot be forgotten, such as fire has consumed, and the sword of tyranny most unjustly has shed, do call for vengeance in the ears of the Lord God of hosts; but also the sobs and tears of the poor oppressed, the groanings of the angels (the watchmen) 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 monster Jezebel of England, and such as maintain her monstrous cruelty, is already appointed in the counsel of the eternal. And I verily believe that it is so nigh, that she shall not reign so long in tyranny as hitherto she has done,[146] <outbind://3/#FN146> when God shall declare himself to be her enemy, when he shall pour forth contempt upon her according to her cruelty, and shall kindle the hearts of such as sometimes did favour her with deadly hatred against her, that they may execute his judgments. And therefore, let such as assist her take heed what they do; for assuredly her empire and reign is a wall without foundation. [147] <outbind://3/#FN147>I mean the same of the authority of all women. It has been underpropped this blind time that is past, with the foolishness of people, and with the wicked laws of ignorant and tyrannical princes. But the fire of God's word is already laid to those rotten props (I include the pope's law with the rest), and presently they burn, albeit we espy not the flame. When they are consumed (as shortly they will be, for stubble and dry timber cannot endure the fire), that rotten wall, the usurped and unjust empire of women, shall fall by itself in despite of all men, to the destruction of so many as shall labour to uphold it. And therefore let all men be advertised, for the trumpet has once blown.
Praise God, ye that fear him (Ps. 22:23).
Summary of the Proposed Second Blast of the Trumpet
JOHN KNOX TO THE READER
Because many are offended at the First Blast of the Trumpet, in which I affirm, that to promote a woman to bear rule or empire above any realm, nation, or city, is repugnant to nature, contumely [an insult] to God, and a thing most contrary to his revealed and approved ordinance; and because also, that some have promised (as I understand) a confutation of the same, I have delayed the Second Blast till such time as their reasons appear, by the which I either may be reformed in opinion, else shall have further occasion more simply and plainly to utter my judgment. Yet in the meantime, for the discharge of my conscience, and for avoiding suspicion, which might be engendered by reason of my silence, I could not cease to notify these subsequent propositions, which, by God's grace, I purpose to treat in the Second Blast promised.
1. It is not birth only, nor propinquity of blood, that makes a king lawfully to reign above a people professing Christ Jesus and his eternal verity; but in his election must the ordinance, which God has established in the election of inferior judges, be observed.
2. No manifest idolater, nor notorious transgressor of God's holy precepts, ought to be promoted to any public regiment [government], honour, or dignity, in any realm, province, or city that has subjected itself to his blessed evangel.
3. Neither can oath nor promise bind any such people to obey and maintain tyrants against God and against his truth known.
4. But if either rashly they have promoted any manifestly wicked person, or yet ignorantly have chosen such a one, as after declares himself unworthy of regiment above the people of God (and such be all idolaters and cruel persecutors), most justly may the same men depose and punish him, that unadvisedly before they did nominate, appoint, and elect.
"If the eye be single, the whole body shall be clear" (Matthew 6:22).
Notes
1. Marginal note: Negligence of watchmen
2. Marginal note: The diligence of the old prophets of God
3. Marginal note: God always had his people amongst the wicked, who never lacked their prophets and teachers
4. Marginal note: Examples what teachers ought to do in this time
5. Marginal note: Three chief reasons that do stay men from speaking the truth
6. Marginal note: It is necessary for every man to open the impiety which he knows to hurt his commonwealth
7. Marginal note: No man can repent except he know his sin
8. Marginal note: The property of God's truth
9. Marginal note: The ignorant multitude has set up the authority of women, not knowing the danger
10. Marginal note: A very dangerous thing to speak against old errors
11. Marginal note: Accounts will be had of God's gifts
12. Marginal note: The cause moving the author to write
13. Marginal note: For the author's name
14. Marginal note: Causes why women should not have preeminence over men
15. Marginal note: Private examples do not break general ordinance
16. Marginal note: Aristotle, Politics
17. Marginal note: Amazons were monstrous women, that could not abide the regiment of men, and therefore killed their husbands
18. Marginal note: Read Justin
19. Marginal note: Aristotle, Politics
20. Marginal note: Lib. 50, De Regulis Juris
21. Marginal note: What women may not be
22. Marginal note: 3, 16 lib., Digestorium
23. Marginal note: Ad Senatus Consul Velleianum
24. Marginal note: Lib. 3., De Postulatione, tit. 1
25. Marginal note: Calphurnia
26. Marginal note: De Statu Hominum, titul. 8
27. Marginal note: From women power is taken away by the civil law over their own children
28. Marginal note: Dig., lib. 24, De Donatione Inter Virum et Fminam
29. Marginal note: Women are covetous, therefore unmeet governors, lib. 1, Digest De Legib. et Senatuscon, tit. 3
30. Marginal note: England and Scotland beware
31. Marginal note: Great imperfections of women
32. Marginal note: Romilda, the wife of Gisulphus, betrayed to Cacanus the dukedom of Friuli in Italy
33. Marginal note: Jane, Queen of Naples, hanged her husband
34. Marginal note: Athaliah, 2 Kings 1:1
35. Marginal note: Irene Anton. Sabellicus
36. Marginal note: If the less things be denied to women, the greater cannot be granted.
37. Marginal note: Woman in her greatest perfection was made to serve man
38. Marginal note: A good comparison
39. Marginal note: A new necessity of woman's subjection
40. Marginal note: Woman, by the sentence of God, subject to man
41. Marginal note: The punishment of women unjustly promoted, and of their promoters
42. Marginal note: Let all women take heed
43. Marginal note: Answer to an objection
44. Marginal note: From a general privilege is woman secluded
45. Marginal note: She that is subject to one may not rule many
46. Marginal note: A stong argument
47. Marginal note: Note
48. Marginal note: Tertullian, De Habitu Mulierum
49. Marginal note: Let women hearken what Tertullian, an old doctor says
50. Marginal note: Note
51. Marginal note: Tertullian, De Virginibus Velandis
52. Marginal note: In Pomio, Contra Marcionem
53. Marginal note: Augustine, lib. 22, Contra Faustum, c. 31
54. Marginal note: De Trinitate, lib. 12, cap. 7
55. Marginal note: In Quæst. Veteris Testamenti, quæst. 43
56. Marginal note: Note
57. Marginal note: Lib. De. Continentia, cap. 4
58. Marginal note: Ambrose in Hexaemeron, lib. 5, c. 7
59. Marginal note: Ambrose, Super 2 c. 1 Epist. ad Timothy
60. Marginal note: Ambrose in 1 Epist. ad Cor., cap 14
61. Marginal note: Whose house, I pray you, ought the Parliament house to be God's or the devil's
62. Marginal note: Rufus is by St. Paul saluted before his mother.
63. Marginal note: Chrysostom, Hom. 17 in Genesis
64. Marginal note: Note
65. Marginal note: Homil. 15 in Genesis
66. Marginal note: God grant all women's hearts to understand and follow this sentence!
67. Marginal note: In Matt. cap. 23, Homil. 44
68. Marginal note: Woman cannot have virtue [power] in equality with man, ad Eph., cap. 4, sermon 13
69. Marginal note: Note
70. Marginal note: The body lacking the head cannot be well governed, neither can commonwealth lacking man
71. Marginal note: In cap. 22 John, Homil. 87
72. Marginal note: In John, Homil. 41
73. Marginal note: Basilius Magnus in Aliquot Scripturæ Locos
74. Marginal note: De Ordine, lib. 1, c. 10
75. Marginal note: De Civitas Dei, lib. 19, cap. 13
76. Marginal note: Whatsoever is done without the appointment of God's will is done without order
77. Marginal note: Two mirrors in which we may behold the order of nature
78. Marginal note: Commonwealths under the rule of women lack a lawful head.
79. Marginal note: Idol
80. Marginal note: The empire of a woman is an idol
81. Marginal note: Note
82. Marginal note: Mark the similitude of Chrysostom
83. Marginal note: Note
84. Circe is the mythical enchantress who detained Odysseus and transformed his men into swine.
85. Marginal note: How women are covered in England and Scotland
86. Marginal note: Brute beasts to be preferred
87. Marginal note: Insolent joy brings sudden sorrow
88. Marginal note: What robbed God of his honour in England in time of the gospel
89. Marginal note: God's benefits shown to England
90. Marginal note: Discipline refused in England
91. Marginal note: The nobility, and the whole realm of England, cast themselves willingly into the pit
92. Marginal note: Confession
93. Marginal note: Note
94. Marginal note: Note
95. Marginal note: God has appointed man his minister and lieutenant
96. Marginal note: Answer to an objection
97. Marginal note: The election of a king flows from the moral law
98. Marginal note: Rulers should take heed to this
99. Marginal note: What vices magistrates ought to punish
100. Marginal note: Note: the Gentile no less bound to the moral law than the Jews
101. Marginal note: Note
102. Marginal note: The first argument, that the authority of women repugns justice
103. Marginal note: The second argument
104. Marginal note: Nature does confess that repugnancy to God's will is injustice
105. Marginal note: How the reprobate confess God's will to be just
106. Marginal note: Women's authority brings forth monsters
107. Marginal note: The defence of the adversaries
108. Marginal note: Answer to the first objection
109. Marginal note: Examples against the law have no strength when the question is of law
110. Marginal note: Note
111. Marginal note: Antithesis betwixt the former matrons and our Jezebels
112. Marginal note: Note
113. Marginal note: Note
114. Marginal note: No godly woman did ever claim authority over man by reason of her birth and blood
115. Marginal note: Why God sometimes works by extraordinary means
116. Marginal note: Note
117. Marginal note: Note
118. Marginal note: Deborah commanded not as princes used to command
119. Marginal note: To judge is not always understood of civil regiment
120. Marginal note: Note
121. Marginal note: An answer to the second objection
122. Marginal note: What woman would not gladly bear
123. Marginal note: The daughters of Zelophehad desired to reign over no man in Israel
124. Marginal note: Women may succeed to inheritance, but not to office
125. Marginal note: Our patrons for women do not mark this condition
126. Marginal note: Realms gotten by practices are no just possession
127. Marginal note: Note
128. Marginal note: The Spaniards are Jews, and they brag that Mary of England is of the root of Jesse
129. Marginal note: Note the law which he has proclaimed in France against such as he terms Lutherans
130. In the year 1551, the edict of Henry the Second, known as the Edict of Châteaubriand, contained fifty-six articles, denouncing severe punishment on the Lutherans, with the view of suppressing heresy, and overcoming the wilfulness and obstinacy "of this unhappy sect." But this and similar edicts had no such effect; and in May 1553, five persons were burned at Lyon, and five others in the course of the same year, besides such as suffered at Paris, Toulouse, and other parts of France. [D.L.]
131. Marginal note: Note
132. Marginal note: Cicero, De Officiis, lib. 1
133. Marginal note: Realms gotten by marriage are unjust conquest
134. Marginal note: Answer to the third objection
135. Marginal note: Women may and ought to be deposed from authority
136. Marginal note: The fourth objection
137. Marginal note: Woman can make no lawful officer
138. Marginal note: Let England and Scotland take heed
139. Marginal note: Woman in authority is rebel against God
140. Marginal note: What the nobility ought to do in this behalf
141. Marginal note: Mark this fact, for it agrees with God's law pronounced
142. Marginal note: An admonition
143. Marginal note: Why God permits sometimes his own soldiers to fall in battle.
144. Marginal note: Note
145. Sir Thomas Wyatt, son of the distinguished statesman and poet of the same name, during the reign of Henry VIII. After the untimely death of Edward VI, having joined in the unsuccessful effort to place Lady Jane Grey on the throne, he was condemned for high treason, and was executed on the 11th of April 1554. [D.L.]
146. This prediction of Knox as to the speedy termination of Queen Mary's reign, whom he here styles Jezebel of England, proved correct. She died in the sixth year of her reign, on the 17th of November, or within seven or eight months of the publication of The First Blast. [D.L.]
147. Marginal note: The authority of all women is a wall without foundation
This edition has been edited to reflect contemporary spelling, punctuation, and grammar. Bracketed words are supplied where needed to complete the sense of a sentence. Bracketed words in italics are inserted following some antiquated terms or phrases as a convenience to the modern reader. Therefore, the words in brackets are not a part of the original text.