Part 2

The similar work of GOODMAN on _Obedience to Superior_ Powers which appeared at Geneva about the same time, was also suggested by the persecuting spirit which then prevailed. But both works were published somewhat unseasonably, as such questions on _Government_ and _Obedience_, it is justly observed, might have been more fitly argued when a King happened to fill the throne. The terms used by GOODMAN in reference to MARY, Queen of England, are not less violent than unseemly. She died on the 17th of November 1558, and her successor regarded the authors of those works with the utmost dislike; although neither of them, in their writings, had any special reference or the least intention of giving offence to Queen ELIZABETH....

That these works, and every person supposed to entertain similar sentiments, should be regarded with marked aversion by Queen ELIZABETH, need excite no surprise.

In the beginning of the year 1559, CALVIN having revised and republished his _Commentaries_ on _ISAIAH_, originally dedicated to EDWARD VI. in 1551; he addressed the work in a printed Epistle to Her Majesty: but his messenger brought him back word that his homage was not kindly received by Her Majesty, because she had been offended with him by reason of some writings published with his approbation at Geneva.

CALVIN felt so greatly annoyed at this imputation, that he addressed a letter[1] to Sir WILLIAM CECIL, in which he expresses himself with no small degree of asperity on the subject of KNOX’S First B_last_. He says—

Two years ago [i.e. _in_ 1557] JOHN KNOX asked of me, in a private conversation, what I thought about the Government of Women. I candidly replied, that as it was a deviation from the original and proper order of nature, it was to be ranked, no less than slavery, among the punishments consequent upon the fall of man: but that there were occasionally women so endowed, that the singular good qualities which shone forth in them made it evident that they were raised up by Divine authority; either that GOD designed by such examples to condemn the inactivity of men, or for the better setting forth of His own glory. I brought forth Huldah and Deborah; and added, that GOD did not vainly promise by the mouth of Isaiah that “Queens should be nursing mothers of the Church”; by which prerogative it is very evident that they are distinguished from females in private life. I came at length to this conclusion, that since, both by custom, and public consent, and long practice, it hath been established, that realms and principalities may descend to females by hereditary right, it did not appear to me necessary to move the question, not only because the thing would be most invidious; but because in my opinion it would not be lawful to unsettle governments which are ordained by the peculiar providence of GOD.

I had no suspicion of the book, and for a whole year was ignorant of its publication. When I was informed of it by certain parties, I sufficiently shewed my displeasure that such paradoxes should be published; but as the remedy was too late, I thought that the evil, which could not now be corrected, should rather be buried in oblivion than made a matter of agitation.

Inquire also at your father in law [Sir ANTHONY COOKE] what my reply was, when he informed me of the circumstance through Beza. And MARY was still living, so that I could not be suspected of flattery.

What the books contain, I cannot tell; but KNOX himself will allow that my conversation with him was no other than what I have now stated.

Calvin then proceeds to say, that great confusion might have arisen by any decided opposition, and there would have been cause to fear, that in such a case—

By reason of the thoughtless arrogance of one individual, the wretched crowd of exiles would have been driven away, not only from this city [of Geneva] but even from almost the whole world.

Some years later, and subsequent to CALVIN’S death, BEZA, in a letter to BULLINGER, adverts to Queen ELIZABETH’S continued dislike to the Church of Geneva. In his letter, dated the 3rd of September 1566, he says—

Some years later, and subsequent to CALVIN’S death, BEZA, in a letter to BULLINGER, adverts to Queen ELIZABETH’S continued dislike to the Church of Geneva. In his letter, dated the 3rd of September 1566, he says—

For as to our Church, I would have you know that it is so hateful to the Queen [of England], that on this account she has never said a single word in acknowledgement of the gift of my _Annotations [on the New Testament]_. The reason of her dislike is twofold; one, because we are accounted too severe and precise, which is very displeasing to those who fear reproof; the other is, because formerly, though without our knowledge, during the lifetime of Queen MARY, two books were published here in the English language, one by Master KNOX against the _Government of Women_, the other by Master GOODMAN on the _Rights of the Magistrate_.

As soon as we learned the contents of each, we were much displeased, and their sale was forbidden in consequence; but she, notwithstanding, cherishes the opinion she has taken into her head[2].

[1] The letter is not dated, but it was subsequent to one written on the 29th of January 1559 [i.e. 1560], _Zurich Letters_. Second Series, p. 35.

[2] _Zurich Letters_. Second Series, p. 34.

THE FIRST BLAST OF THE TRUMPET AGAINST THE MONSTRVOVS REGIMENT OF WOMEN.

Veritas temporis filia,

M. D. LVIII.

THE KINGDOME APPERTEINETH TO OVR GOD.

Wonder it is, that amongest so many pregnant wittes as the Ile of greate Brittanny hath produced, so many godlie and zelous preachers as England did somtime norishe, and amongest so many learned and men of graue iudgement, as this day by Iesabel are exiled, none is found so stowte of courage, so faithfull to God, nor louing to their natiue countrie, that they dare admonishe the inhabitantes of that Ile 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 lawfull head, do by the authoritie of Goddes worde in electing and appointing common rulers and magistrates. That Ile (alas) for the contempt and horrible abuse of Goddes mercies offred, and for the shamefull reuolting to Satan frome Christ Iesus, and frome his Gospell ones professed, doth iustlie merite to be left in the handes of their own counsel, and so to come to confusion and bondage of strangiers. But yet I feare that this vniuersall negligence[1] of such as somtimes were estemed watchemen, shall rather aggrauate our former ingratitude, then excuse this our vniuersall and vngodlie silence, in so weightie a mater. We se our countrie set furthe for a pray to foreine nations, we heare the blood of our brethren, the membres of Christ Iesus most cruellie to be shed, and the monstruous empire of a cruell woman (the secrete counsel of God excepted) we knowe to be the onlie occasion of all these miseries: and yet with silence we passe the time as thogh the mater did nothinge appertein to vs. But the contrarie examples of the auncient prophetes[2] moue me to doubte of this our fact. For Israel did vniuersalie decline frome God by embrasing idolatrie vnder Ieroboam. In whiche they did continue euen vnto the destruction of their common welthe[3]. And Iuda withe Ierusalem did followe the vile superstition and open iniquitie of Samaria[4]. But yet ceased not the prophetes of God to admonishe the one and the other: Yea euen after that God had poured furthe his plagues vpon them[5]. For Ieremie did write to the captiues of Babylon, and did correct their errors, plainlie instructing them, who did remaine in the middest of that idolatrouse nation. Ezechiel[6] frome the middest of his brethren prisoners in Chaldea, did write his vision to those that were in Ierusalem, and sharplie rebukinge their vices, assured them that they shuld not escape the vengeance of God by reason of their abominations committed.

[1]: the Negligence of watchemen.

[2]: The diligence of the olde prophetes of God.

[3]: I. Reg. 12.

[4]: Ezech. 16.

[5]: Ierem. 29.

[6]: Ezech. 7,8,9.

The same prophetes for comfort of the afflicted and chosen saintes of God, who did lie hyd amongest the reprobate of that age[7] (as commonlie doth the corne amongest the chaffe) did prophecie and before speake the changes of kingdomes, the punishmentes of tyrannes, and the vengeance[8] whiche God wold execute vpon the oppressors of his people. The same did Daniel and the rest of the prophetes euerie one in their season. By whose examples and by the plaine precept, which is geuen to Ezechiel, commanding him that he shall say to the wicked: Thou shalt die the death. We in this our miserable age are bounde to admonishe[9] the world and the tyrannes thereof, of their sodeine destruction, to assure them, and to crie vnto them, whether they list to heare or not. That the blood of the saintes, which by them is shed, continuallie crieth and craueth[10] vengeance in the presence of the Lorde of hostes. And further it is our dutie to open the truthe reueled vnto vs, vnto the ignorant and blind world, vnlest that to our owne condemnation we list to wrap vp and and hyde the talent committed to our charge. I am assured that God hath reueled to some in this our age, that it is more then a monstre in nature, that a woman shall reigne and haue empire aboue man. And yet with vs all, there is suche silence, as if God therewith were nothing offended. The naturall man, ennemy to God shall fynd, I knowe, many causes why no suche doctrine oght to be published in these our dangerous dayes. First, for that it may seme to tend to sedition[11]: secondarilie, it shal be dangerous, not onlie to the writer or publisher, but also to all such as shall reade the writinges, or fauor this truth spoken: and last it shall not amend the chief offenders, partlie because it shall neuer come to their eares, and partlie because they will not be admonished in such cases. I answer, yf any of these be a sufficient reason that a truth knowen shalbe conceled, then were the auncient prophetes of God very fooles, who did not better prouide for their owne quietnes, then to hasard their liues for rebuking of vices, and for the opening of such crimes, as were not knowen to the world, And Christ Iesus did iniurie to his Apostles, commanding them to preache repentance and remission of synnes in his name to euerie realme and nation. And Paule did not vnderstand his owne libertie, when he cried, wo be to me, if I preache not the Euangile. Yf feare, I say, of persecution[12], of sclander, or of any inconuenience before named might have excused, and discharged the seruantes of God[13], from plainlie rebuking the sinnes of the world; iuste cause had euerie one of them to haue ceased frome their office. For sodeinlie their doctrine was accused by termes of sedition, of newe learning, and of treason: persecution and vehement trouble did shortlie come vpon the professours with the preachers[14]: kinges, princes and worldlie rulers did conspire against God and against his anoynted Christ Iesus. But what? Did any of these moue the prophetes and Apostles to faynt in their vocation? no. But by the resistance, whiche the deuill made to them by his suppostes, were they the more inflamed to publishe the truthe reueled vnto them and to witnesse with their blood, that greuous condemnation and Goddes heuie vengeance shuld folowe the proude contempt of graces offred. The fidelitie, bold courage, and constancie of those that are passed before vs, oght to prouoke vs to folowe their footsteppes, onles we loke for an other kingdome then Christ hath promised to such as perseuere in profession of his name to the end. Yf any think that the empire of women, is not of such importance, that for the suppressing of the same, any man is bounde to hasarde his life, I answer, that to suppresse it, is in the hand of god alone. But to vtter the impietie and abomination of the same, I say, it is the dutie of euerie true messager of God, to whome the truth is reueled in that behalfe. For the especiall dutie[15] of Goddes messagers is to preache repentance, to admonishe 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 denie to be the propre office of all Goddes messagers to preache (as I haue said) repentance and remission of synnes. But nether of both can be done, except the conscience of the offenders be accused and conuicted of transgression. For howe shall any man repent not knowing wher in he hath offended? And where no repentance is founde[16], there can be no entrie to grace. And therfore I say, that of necessitie it is, that, this monstriferouse empire of women, (which amongest all enormities, that this day do abound vpon the face of the hole earth, is most detestable and damnable) be openlie reueled and plainlie declared to the world, to the end that some may repent and be saued. And thus farre to the first sorte.

[7]: God alway had his people amongst the wicked, who neuer lacked their prophetes and teachers.

[8]: Isaie. 13. Ierem. 6. Ezech. 36.

[9]: Examples what teachers oght to do in this time.

[10]: Ezech. 2, Apoca. 6.

[11]: Thre chef reasons, that do stay man from speaking the truthe.

[12]: 1. Cor. 9.

[13]: Mat. 26. Act. 18, 21.

[14]: Psalm. 2. Act. 4.

[15]: It is necessarie for everie man to open the impietie, whiche he knoweth to hurt his commonwelth.

[16]: No man can repent except he knowe his synne.

To such as thinke that it will be long before such doctrine come to the eares of the chief offenders, I answer that the veritie of God is of that nature, that at one time or at other, it will pourchace to it selfe audience. It is an odour and smell, that can not be suppressed[17], yea it is a trumpet that will sound in despite of the aduersarie. It will compell the verie ennemies to their own confusion, to tes tifie and beare witnesse of it. For I finde that the prophecie and preaching of Heliseus was declared in the hall of the king of Syria by the seruantes and flatterers of the same wicked king[18], making mention that Heliseus declared to the king of Israel, what so euer the said king of Syria spake in his most secret chamber. And the wonderous workes of Iesus Christ were notified to Herode[19], not in any greate praise or commendation of his doctrine, but rather to signifie that Christ called that tyranne a fox: and that he did no more regarde his authoritie then did Iohn the Baptist, whom Herode before had beheaded for the libertie of his tonge. But whether the bearers of the rumors and tidinges were fauourers of Christ or flatterers of the tyranne, certain it is that the fame, as well of Christes doctrine, as of his workes came to the eares of Herod: euen so may the sounde of our weake trumpet, by the support of some wynd (blowe it from the south or blowe it from the northe it is no mater) come to the eares of the chief offenders. But whether it do or not, yet dare we not cease to blowe as God will giue strength[20]. For we are debters to mo then to princes, to witte, to the multitude of our brethren, of whome, no doubte a greate nomber haue here to fore offended by errour and ignorance, geuing their suffragies, consent and helpe to establishe women in their kingdomes and empires[21], not vnderstanding howe abominable, odious and detestable is all such vsurped authoritie in the presence of God. And therfore must the truthe, be plainlie spoken, that the simple and rude multitude may be admonished.

[17]: The propertie of Goddes truth.

[18]: 2. Reg. 6.

[19]: Mat. 14.

[20]: Rum. 1.

[21]: The ignorant multitide hath set up the authoritie of women not knowinge the danger.

And as concerning the danger, which may hereof insue, I am not altogether so brutishe and insensible, but that I haue laid mine accompt what the finishinge of the worke may coste me for mine own parte. First, I am not ignorant howe difficile and dangerous it is to speake against a common error[22], especiallie when that the ambitious mindes of men and women are called to the obedience of goddes simple commandement. For to the most parte of men, laufull and godlie appeareth, what soeuer antiquitie hath receiued. And secondarilie, I looke to haue mine aduersaries not onlie of the ignorant multitude, but also of the wise, politike, and quiet spirites of this worlde, so that aswell shall suche as oght to mainteine the truth and veritie of God become ennemies to me in this case, as shall the princes and ambitious persons, who to mainteine their vniust tyrannie do alwayes studie to suppresse the same. And thus I am most certeinlie persuaded, that my labour shall not escape reprehension of many. But because I remembre that accomptes[23] of the talentes receiued must be made to him, who nether respecteth the multitude, nether yet approueth the wisdome, policie, peace, nor antiquitie, concluding or determining any thinge against his eternall will reueled to vs in his moste blessed worde, I am compelled to couer myne eyes, and shut vp myne eares, that I nether se the multitude, that shall withstand me in this mater, nether that I shall heare the opprobries, nor consider the dangers, which I may incurre for vttering the same. I shalbe called foolishe, curious, despitefull, and a sower of sedition: and one day parchance (althogh now I be nameles) I may be attainted of treason. But seing that impossible it is[[24], but that ether I shall offend God, dailie calling to my conscience, that I oght to manifest the veritie knowen, or elles that I shall displease the worlde for doing the same, I haue determined to obey God, not withstanding that the world shall rage therat. I knowe that the world offended (by Goddes permission) may kill the bodie, but Goddes maiestie offended, hath power to punishe bodie and soule for euer. His maiestie is offended, when that his preceptes are contemned, and his threatninges estemed to be of none effect. And amongest his manifold preceptes geuen to his prophetes, and amongest his threatninges, none is more vehement, then is that, which is pronounced to Ezechiel in these wordes[25]: Sonne of man, I haue appointed the a watchman to the house of Israel, that thou shuldest heare from my mouthe the worde, and that thou maist admonishe them plainlie, when I shall say to the wicked man: O wicked, thou shalt assuredlie die. Then if thou shalt not speake, that thou maist plainlie admonishe him, that he may leaue his wicked way, the wicked man shall die in his iniquitie, but his blood will I requier of thy hand. But and if thou shalt plainlie admonishe the wicked man, and yet he shall not turne from his way, such a one shall die in his iniquitie, but thou hast deliuered thy soule.

[22]: A very dangerous thing to speake against olde errors.

[23]: Accomptes will be had of Goddes giftes.

[24]: The cause mouing the author to write.

[25]: Ezech. 33.

This precept, I say, with the threatning annexed, togither with the rest, that is spoken in the same chapter, not to Ezechiel onlie, but to euerie one, whom God placeth whatchman ouer his people and flocke, (and watchman are they whose eyes he doth open, and whose conscience he pricketh to admonishe the vngodlie) compelleth me to vtter my conscience in this mater, notwithstanding that the hole worlde shuld be offended with me for so doing. Yf any wonder, why I do concele my name, let him be assured, that the feare of corporall punishement is nether the onlie, nether the chef cause. My purpose is thrise to blowe the trumpet in the same mater, if God so permitte[26]: twise I intende to do it without name, but at the last blast, to take the blame vpon my selfe, that all others may be purged.

[26]: For the Authors name.

THE FIRST BLAST TO AWAKE WOMEN DEGENERATE.

To promote a woman to beare rule, superioritie, dominion or empire aboue any realme, nation, or citie, is repugnant to nature, contumelie to God, a thing most contrarious to his reueled will and approued ordinance, and finallie it is the subuersion of good order, of all equitie and iustice

In the probation of this proposition, I will not be so curious, as to gather what soeuer may amplifie, set furth, or decore the same, but I am purposed, euen as I haue spoken my conscience in most plaine and fewe wordes, so to stand content with a simple proofe of euerie membre, bringing in for my witnesse Goddes ordinance in nature, his plaine will reueled in his worde, and the mindes of such as be moste auncient amongest godlie writers.

And first, where that I affirme the empire of a woman to be a thing repugnant to nature, I meane not onlie that God by the order of his creation hath spoiled woman of authoritie and dominion, but also that man hath seen, proued and pronounced iust causes why that it so shuld be. Man, I say, in many other cases blind, doth in this behalfe see verie clearlie. For the causes be so manifest, that they can not be hid. For who can denie but it repugneth to nature, that the blind shal be appointed to leade and conduct such as do see? That the weake, the sicke, and impotent persones[1] shall norishe and kepe the hole and strong, and finallie, that the foolishe, madde and phrenetike shal gouerne the discrete, and giue counsel to such as be sober of mind? And such be al women, compared vnto man in bearing of authoritie. For their sight in ciuile regiment, is but blindnes: their strength, weaknes: their counsel, foolishenes: and iudgement, phrenesie, if it be rightlie considered.

[1]: Causes why women shuld not have preeminence ouer men.