Chapter 7

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

[144]: Answer to the third obiection.

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

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

[146]: the fourth obiection.

[147]: women can make no laufull officer.

[148]: Let England and Scotland take hede.

[149]: woman in authoritie is rebel against God.

[150]: what the nobilite ough to do in this behalf.

[151]: 2 Reg. II.

[152]: Marke this fact, for it agreeth with Goddes lawe pronounced.

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

[153]: An admonition.

[154]: Iudic. 20.

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

[155]: Why God permitteth somtimes his owne souldiers to fail in batel.

[156]: Iudic. 20

[157]: NOTE.

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

Praise God ye that feare him.

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

IOHN KNOXE TO THE READER.

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

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

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

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

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

_MATTH. VI_.

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

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

APPENDIX.

_JOHN KNOX’s apologetical Defence of his First Blast &c. to Queen ELIZABETH_.

12 JULY 1559. JOHN KNOX to Sir WILLIAM CECIL.

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

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

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

_State Papers, Scotland, Vol_. Art. 57. in Public Record office, London.

20 JULY 1559. JOHN KNOX’S _Declaration_ to QUEEN ELIZABETH.

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

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

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

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

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

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

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