An harborovve for faithfull and trevve subiectes agaynst the late blowne blaste, concerninge the gouernme[n]t of vvemen. wherin be confuted all such reasons as a straunger of late made in that behalfe, with a breife exhortation to obedience. Anno. M.D.lix. Aylmer, John, 1521-1594. This text is an enriched version of the TCP digital transcription A00060 of text S100367 in the English Short Title Catalog (STC 1005). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 234 KB of XML-encoded text transcribed from 67 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A00060 STC 1005 ESTC S100367 99836209 99836209 466 2240941774

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 Early English books online. (EEBO-TCP ; phase 2, no. A00060) Transcribed from: (Early English Books Online ; image set 466) Images scanned from microfilm: (Early English books, 1475-1640 ; 194:17) An harborovve for faithfull and trevve subiectes agaynst the late blowne blaste, concerninge the gouernme[n]t of vvemen. wherin be confuted all such reasons as a straunger of late made in that behalfe, with a breife exhortation to obedience. Anno. M.D.lix. Aylmer, John, 1521-1594. [136] p. S.n.[i.e. London, printed by John Day], At Strasborowe : The. 26. of Aprill [1559] By John Aylmer. A reply to: Knox, John. The first blast of the trumpet against the monstruous regiment of women. The imprint is false; actual publication information from STC. Signatures: A-R⁴. The last leaf is blank. Running title reads: An harborovv for faithfull subiectes. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. eng Knox, John, ca. 1514-1572. -- First blast of the trumpet against the monstruous regiment of women. Women heads of state -- Early works to 1800. eebo An harborovve for faithfull and trevve subiectes, agaynst the late blowne blaste, concerninge the gouernme[n]t of vvemen. wherin be confuted all such Aylmer, John, 1559 134 45869 106 0 0 0 0 2 153.92 F The rate of 153.92 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2012-07 Assigned for keying and markup 2012-07 Keyed and coded from ProQuest page images 2012-08 Sampled and proofread 2012-08 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

AN HARBOROWE FOR FAITHFVLL AND TREWE SVBIECTES , agaynst the late blowne Blaste , concerninge the Gouernment of Wemen . wherin be confuted all such reasons as a straunger of late made in that behalfe , with a breife exhortation to OBEDIENCE .

Anno. M.D.lix.

PROVERBES . 32.

Many daughters there be , that gather riches to gether : but thou goest aboue them all . As for fauour it is deceitfull , and bewtie is a vaine thing : but A woman that feareth the Lord : she is worthie to be praysed . Geue her of the fruit of her handes , and let her owne workes prayse her in the gate ⁂

At Strasborowe the .26 . of Aprill . ❧

To the right honorable and his singuler good Lordes , Francis Earle of Bedford one of the Quenes Maiesties priuie Counsell , and the Lord Robert Duddeley , master of her highnes horsse , and knight of the honorable order of the Garter . Thauth our wissheth many quiet dayes , the continuall feare of God , and earnest zeale in Christes quarrell

THE moste noble and excellent philosopher Plutark reporteth ( most honorable ) that bulles fleshe corrupted and rotten , be ingendred Bees , of horse flesh Harnets , and of mens serpentes . Whereby not only appeareth the great diuersity of natures in the diuersities of kindes , but also ( whiche is no small wonder ) how of that which is moste made of , and estemed , is bred the worst and vilest corruption , of that , which in oure cies is the beautifullest worke of nature , springeth forth the foulest frute , that is , or can be found in nature . No creature in this world is counted more excellente than man : and no monstre in sighte more ouglie , and in nature more hurtfull than a serpent , so that we see that of the fairest , cometh the foulest , of the best loued , the most hated , of the most holsome the most venimous , and to be short , of the sinest in our cies , the filthiest in oure iudgement . Wherby God geueth vs to vnderstand , that mischeuous matter lieth oft hidden in fair vessels , and no litle ill , where we think to find most good . If this poisoned venim , be in the bodye of man , to engender serpents : shall we thinke that the minde is pure ? No certenly . For though it bringeth not fourth ( being corrupted and rotten with error ) serpents , adders , and snakes : yet be the buds of that tree , either as ill , or muche worse . For like as a man inhabiting a stinking , filthye , and vnholsome house , situate in a corrupt and vnclean aire , can not be but subiect to that contagion : so these mindes of ours , beinge lodged in so impure an harborowe , muste neades be defiled with the filthe . Wherfore the Apostle crieth oute , qui in carne sunt , deo placere non possunt , so long as we remain in this fleshe , we can not please God . The cause of this corrupcion , no christian is so vnskilful , but he knoweth it to be the dotage of our firste parentes , conucied into the vaines of their mindes first , and their bodies nexte by the venimous breath , of that subtil serpent our auncient ennemy . Whome , while they harkned vnto , they became so charmed and bewitched : that they forgate them selues , forsoke God , and became of hys deare sonnes , his extreme enemies , of his obediente and louing seruaunts , his wilful and obstinate rebels , and confederats with his sworne ennemye the deuill . Here we finde the cause , and we daily fele th effect , in that we be in al things by nature repining at the wil of God , ready to follow the will of the flesh , winsing and kicking against godlines and truthe , and on the other side , euer huntinge for fleshlines and lies . Out of this corrupted puddle of mas hart , or rather out of this forge and shop of Sathan , where sinne is wroughte and shapen : breaketh forth amonge the reaste of monsters , ( which it bringeth out ) the horrible hydras of errors , sects and heresies wherwith the world hath fence the beginning , and to th ending shal be poisoned and infected . Hereof sprang the curious contencions and soundry sectes of Ethnike Philosophers , as Academians , Peripateticans , Stoikes , Epicures , Cyniks , and all that rabble . Here budded or rather flowed furth the horrible and most hurtful heresies , hatched by the deuel , in the nest of mans mind , and vttered by the tong and pen of busy bodies , sealed vp to serue Satan in this kind of ministery . Such wer in our ancettors dais , the Nycolaitans , the Cerinthians , Arrians , Macedonians , Pelagians , Eutychians , Eunomians , Nestorians and such other . And in these our latter daies , the old festred sores newly broken out , as the Anabaptistes , the freewillers , or rather frowardewillers , the iusticiaries . &c , and others that be new , as Adiaphoristes , Oserianistes , Maroranistes , Papists , with infinit other swarms of gods enemies , by whom our aduersari Satan seketh to disturb the true vnitie of Christes church , to choke the good corn of late sown in gods field , and to dim that excellent lighte , whiche according to his secreate counsell and decree , he determined shuld shine to the vnspeakeable confort of his elect , in these our dais . Among these vgglie monsters and brodes of the deuils brotherhead , hath of late krept out ( I cannot tel whether by wil or ignorance ) certen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which haue called into question among vs such thinges , as good subiectes before neuer doubted of , whether it wer lawful for women , inheritours of kingdoms , to gouern and guid the same , or no. Although this error may appeare , not to touch so neare the soule and saluacion of man , as some of the fornamed do : yet considering that the quiet of common weales is the nurse of religion and bulwark of good and faithful men : and that the apostle pronounceth against the rebellious vtter damnacion : We can not think it to be a trifle to disturbe the common ordres of pollicies , to sondre the mindes of subiectes , by new inuented contrauersies , and briefly to make men to muse , of that they neuer before mistrusted . Wherfor chaunsing vpon a boke , about a yere past , intitled the first blast , conteining new broched doctrine to disproue the regiment of women : After I had red it , I wished that some notable learned man , wold haue answered it , that , like as those which be stonge of Scorpians vse to fetch remeady of the same : so this cause being wounded , or rather a little scratted with som shewe and apparance of learning : might be again healed with suche plaisters as through the truthe of the matter , true lerning ministreth . And for as much as I hoped of this at som mens hands and hard of one , which is now gon to God , that he had taken it vpon him : I ment not my self for a time to medle with it , least that a good cause by il handling , shuld in the iudgment of som seme the worse . But whan the length of time taught me that he that ment , it was taken from it , and such as could haue throughly don it , made no hast to it : I thoughte it better rather by my sclendre handling of it to shew mi good wil , than by the common silence to seme to winke at it . And so much the rather I toke it in hand : because if no man shuld do it : all our side shuld seme to bear with it , which I knowe to be so far of : that none that I know ( I speake of the learned ) be further gilty in this poynt , than that by ther declaration they haue not shewed them selues giltles . I know the credit , the old prouerb hath , qui tacet consentire videtur , he that winketh at a matter , semeth to think the same . And therfore as it was necessary that som on the behalf of al , shuld vtter the minds of the rest , so ment I , though more boldly than wisely , yet not so rashly as necessarily , nor as I trust more rudely than profitably , to let the world vnderstand that this infection is not blown in by the blast to al mens breasts , yea I dare be bold to saye that al the best learned be of the same iudgement herein that this my simple treatise shall vtter me to be of . So that neither our sworn enemies the papists shal haue any longer leasure to belie vs , nor our half frends which are indifferent to be leue any thing of vs , hereafter to mistrust vs , nor the highe powers them selues in this point to feare vs . we haue lerned and taught , we loue and like , we honor and esteme true obedience to the high ministres of God , and on the contrarye we can no skil of seditious disturbers of wel satled policies , of rashe vnbrideled brekers of holsome and godlye lawes . Thus me thinke I may saye in the name of al , because I know the contrary opinion to be in fewe or none . Wherfore let our enemies leaue of thus to charge vs , in that we deserue not , & our frindes to mistrust vs , in that they certainlye knowe not , or els they shall be reproued of loude lying , and these of to vnfrendly misiudging . Nolite ante tempus iudicare , iudge not before the time , for hasty iudgement seldom hitteth the truthe . Now whan I had finished this simple answere : I coulde find none to whom I might commend these firste frutes of my labors , more mete , or worthier then your honors , bothe for that you be no les carefull for the quiet of the state , the safety of our soueraign , and the welth of the whole realme , than for your own life and preseruacion , but also , that it hath pleased the geuer of all good giftes , to endue you with a sin gulare fauoure and desire to aduaunce and promote the true doctrin of Christes crosse , which of late thorow the power of darknes , the membres of antichristes and Sathans garde , hath not onli ben obscured , but clene defaced and was like stil to be if God inspired not the hart of our English Helena , and such as be about her , to seke out and dig vp his sonnes cros out of the donghil of the deuils doctrin , and to rear vp again in the eies of her subiects , to the vnspekeable confort of al Christes membres and the wonderful confusion of th aduersaries . In the doing wher of no man douteth , but that you both with a few other haue and wil be ernest , harty , and faithful laborers . And as this heuenly gift and godly zele is comon to you both : so hath almighty God suffred you both to tast of the bitter cup of affliction and aduersitie , ( though th one more than thother : yet both sufficiently ) therby teaching you plainly by practise that which is hardlye gotten by science , that he is hable to throwe downe and set vp , to wounde and to cure , to marre and to make , to kyll , and to reuiue , and shortlye to do all that he lysteth wythoute vs , and we nothing neither to him , our selues , nor other without him . Afflictio dat intellectum saith Dauid . Affliction bringeth vnderstanding , both howe vnhable we be to crepe out , and how ready he is to deliuer . In this schole haue you both ben exercised and haue atteined to like knowledge to vnderstand , ad not vnlike zeale to maintain , Christ naked on his crosse , the true doctrine of saluacion , wherof he hathe now made you shieldes of defence . Seing he hath thus ioigned you in these poyntes and others : I thoughte good wyth your fauors , to match you in the defence of this litle work , which I haue for none other respect at this time set out , than to stop the mouthes of some to lauase in language , and to quiet the mindes of other some , which for lack of skil , haue begone to stagger . That it maye please you to graunte your good wil herein , craue not I , but your countrye , not youre country , but the truth , not the truth , but God ( whose choise and decree is heare defended ) your readines to receiue that is offred , and your authoritie to shield that is written . Take vpon you therfore the defence of this pore treatise , which is the defence of them , by whome we be defended all . Manye graue and sore censures I am sure it must abide : but my trust is that such as shall finde fault , wil either reprehend charitably or set out a better spedelye . Thus am I bolde to trouble your Lordshippes both with my long letter , and my simple trauail , trusting that you wil take in good part that is heare offred you of one that honoureth your vertues , oweth you his seruice , and dailye prayeth to God for you . Who graunt you both to be constant in his truthe , to continue in his feare , and to increase in muche honour to his glory , and your countries commoditie . Amen .

FAITHFVLL SVBIECTES .

LIKE as sicke or feble bodies cannot abyde any great panges or fittes , or old cracked shippes anye great waues or windes : so distur bed and maymed wealthes are sone ouerturned and cast vnder foote , by soden and straung mutations . Seing therfor that by frowning fortune , and Gods wrath , for th offences of thinabitantes , Englande is of late both in honour and possessions , not a lytle maymed , Yea , takinge a fall through the negligence of the Nurce halfe made a creple : It is necessary for al good men , & the dutie of all faithfull Subiectes , to haue an eye to it , that it runne not vpon the rockes , and make shipp wrake . And as in great Cities , great hede is geuen , that neither by negligence of the Citezins , nor malice of euil willers , it be consumed by fyre , or hurt by any other casualtie : So in common welthes must it be prouided , that no fyre brandes of Sedicion be cast into the houses of mens hartes , to impayre th obedience of good Subiectes , to kindle the harts of the froward , and to destroy honest , godly , and comly order . For mans nature being such , as it can hardly be brought to stupe , and easely stirred vp to disturbe : All occasions must be cut of , wherby the euyll may be enco raged to cast of the yocke of obedience , and the simple brought into doubt what thei ought to folow . Happening therfore not longe agone to rede a lytle booke strangely written by a Straunger , to proue that the rule of Women is out of Rule , and not in a common welth tollerable : And waying at the first what harme might come of it , and felyng at the last that it hath not a lytle wounded the conscience of some symple , and almost cracked the dutie of true Obedience : I thought it more then necessary to lay before mens eyes the vntruth of the argument , the wekenes of the proufes , and the absurditie of the whole . In the siftyng wherof , I mynd to vse suche modestie : that it shall appere to all indifferent men , that I seke to defend the cause , and not to deface the man , Seing this errour rose not of malice but of zele : and by loking more to the present crueltie , that than was vsed : then to the inconvenience that after might follow . Wherin surely his doyng is somwhat to be pardoned : consideryng the grief that like a good member of that bodie which then suffered , he felte to his great sorow and trouble . For lvke as the eye being ful of teares , is the more vnable to se : So is the mind full of sorow much the les hable to iudge . As we se in Euripides Polymnestor being for his mordring of Polidorus extremeli punished of Hecuba and other wemen ( who pricked out his eyes with pins ) cryeth out not only agayn them that hurt hym , Eurip. in Hecu. but agaynst the whole sexe that neuer came nere him . And in Hippolitus who for the faut of his Stepdame Phedra , Idem in Hipp. cursseth the whole kynd . So this Authour seyng the tormentes of Martyres , the murdrynge of goodmen , Thimprissonment of Innocentes , The racking of the gyltles , The banishyng of Christ , The receiuing of Antechriste , the spoyling of subiectes , The mayntenaunce of straungers , The mouing of warres , The losse of Englandes honour , the purchasing of hatred , where we had loue , the procuring of trouble where we had peax , The spending of treasure where it was nedeles , and to be short all out of ioynt : He could not but mislike that regiment from whence such frutes did spring . Only in this he was not to be excused ( onles he alledge ignoraunce ) that he swarued from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from the particuler question to the generall , as though all the gouernment of the whole Sexe were against nature , Reason , Right , and Lawe : because that the present state then through the faulte of the persone , and not of the Sexe , was vnnaturall , vnreasonable , vniust , and vnlawful . If he had kept him in that particular person : he could haue said nothing to muche , nor in suche wyse , as could haue offended any indifferent man . And this againe would haue been considered : that if the question were to be handled , yet was it not mete to bring it into doubt at that time , when it could not , nor yet can be , redressed ( were it neuer so euill , ) without manifest and violent wrong of them that be in place . For if it wer vnlawful ( as he will haue it ) that that Sexe should gouerne : yet is it not vnlawfull that they should enherit , as hereafter we shal proue . And in this point their enheritaunce is so lynked with the empyre : that you can not pluck from them th one without robbing them of thother . This doubt might better haue been moued when the Sceptre was or shal be in the hand of the male . And so if it were founde euill ( as I am perswaded it shal neuer be ) it might without the wronging of any be reformed . But nowe being stably shed by lawe , confirmed by custome , and ratefied by common consent of all the orders in the Realme : It can be no equitie to take it from them , nor any colour of honestie or godlines to moue any plea against them . If nature hath geuen it them by birth : howe dare we pulle it from them by violence ? if God haue called them to it either to saue or to spille : why should we repine at that which is Gods wyland order ? ar we vyser than he in bestowing it : or so bolde to alter that he purpose should come of it ? if he hable women : shal we vnhable them ? We may not withstande god if he ment not they should ministre : he could haue prouided other , Therfore the safest waye is , to let him do his will , whiche can do best , whiche can see plainly that wil followe it , where we blyndly gesse and do but grope at it . Proue . 6. Per me Reges regunt saith wisdome in the person of God , by him reigne they and not by vs . It is his appoyntment and not ours , for though we somtyme haue the election to chuse or refuse this person or that ( as it is in some common welthes ) yet because we be not our own but his : nor haue our hartes in our hands to ordein what we liste , but must as waxe yelde to his wurkinge : Therfore it is more agreable to dutie , and a greate deale lesse icopardic , to honour his choise , rather than to preferre our own . Placeth he a woman weake in nature , feable in bodie , softe in courage , vnskilfull in practise , not terrible to the enemy , no Shilde to the stynde , wel , Virtus mea ( saith he ) In infirmitate pficitur . My strengthe is moste perfight when you be moste weake , if he ioyne to his strengthe : 2. Cor. 12. she can not be weake . If he put to his hande she can not be seable , if he be with her who can stande against her ? Thou shalt not take with the any great power ( saith he to Gedeon ) lest you thinke to ouercome your enemies by your own strength , and prowes , Iud. 17. and not by my wurking and might . It is as easy for him to saue by sewe as by many , by weake as by strong , by a woman as by a man . Iud. 5. Yea his moste wonderfull workes are alwayes wrought in oure moste weakenes , as infinite examples and testimonies do shewe . Yet meane I not to barre pollicie : when without breatch of Gods ordinaunce it may haue place , Pollicie gods gift . for pollycie is Gods gifte eyther geuen man immediatly of God , or gotten by study , experience , and practise , or wonne by quicknesse of wit . But when God chuseth him selfe by sending to aking , whose succession is ruled by enheritaunce and lyneall discent , no heires male : It is a plain argument , that for some secret purpose he myndeth the female should reigne and gouerne , God vvorketh in weaknes . if we consider the workes of God : we shall fynde throughout the whole scripture : that where was least helpe of man or any worldly meanes : there wrought he greatest wonders and brought thinges to a moste happy ende . Gen. 1. In the making and framing of the heauen the earth and all that in them is conteyned , who put to his hande to helpe ? what felowe had he to so excellent a worke ? did he it not himself without any towardnes of matter , any helpe of any meanes , either of aungels or man ? And that moste bewtifull and excellent image of him selfe man , did he not shape him selfe of a moste vnmete matter , a pece of earth , a thing of naught , howe so euer Galene folishly derideth it , Galen de vsu partium saying that nature chose the metest matter for euery woorke ? Preseruid he not mankinde , and the state of al other lyuing creatures , by one shippe ? wherin if a man wil search by reason and not by Gods omnipotencie , Gen. 7.8 . howe one vessell coulde holde so many couples of beastes , foules , wormes . &c. And if it could : how so many straunge , diuers , and contrary natures should agree together pynned vp in one corner : it shall appere not only wonderfull but also inpossible . What helpe was in a sorte of pore men , compassed aboute with enemies , mountaynes , Exod. 14. and seas : to make the water contrary to nature to leaue his course , and as it were with a certain choise and iudgement to giue passage and safetie to the stressed , and confusion and destruction to the proude prince and his company ? Num. 20. Exod. 17. Psalm. 77.15.104 . he forsed the harde rocke to yelde water , as a moste plentiful wel , at the tycke of a wande . He saued his people by the hande of a woman poore Deborah . He aduaunced them and ouerthrewe the enemies by a poore shepherde and his sling . Iud. 5. He cut of the head of the proude captayne Olophernes by the hande of aweake woman . Sam. 17. It was , Iudith . 13. in reason a poore helpe to Sampsons strengthe , Iud. 16. a nomber of heares growing vpon his hed , or an Asses iawe bone in his hande , to destroye so many enemies and bring the people to libertie . Iud. 15. The breaking of .300 . earthen pottes , Iud. 20. was a sclender pollycie to make so many Myriades to flee and one to kille another . And to come to the greatest of al : it semed to the eye of the worlde , and the wisdome of the fleshe , very vnlyke : that a poore abiect condempned for a traytour hanged among thefes vpon a crosse moste vylie , Math. 24. gronyng and morning at the panges of death : should robbe Sathan of his kyngdom , restore man to the fauour of God , wynne the victory of death , and make a conquest of hel and synne . This considered in it selfe and not taught by the spirite inwardly : made the Iewes to counte it madnes and the Greekes mere folishnes . 1. Cor. 〈◊〉 What shoulde I saye of the meanes , whereby as by conduites this water of liyfe , this doctrine of Gods sonne , was caried about the whole worlde , against all reason and pollycie , by idiotes to confounde the learned , by symplicite all the wisdome of the worlde , by fysshers , the fyne Philosophers , the proude Pharises , the myghty princes and monarkes of the earth . And to come to our dayes when the lyght of this Gospell was put out , Luther . and Antechrist ruled and reueled in the temple of God ( which is mens hartes and conscience ) armed and garded with the power of Emperours , Sledanus . Kynges , Prynces , and Lawes : beyond all mens expectations , contrary to hope , a poore frier , one man , at that time not the best learned , through the mighty hande of God according to his vnsearcheable decree was able not with swoorde and armour , not with bandes of men and power , not with fauour of princes and prelates , not with any helpe of man , or fauour of the worlde : to set vp the crosse of Christ , to pull downe the chaire of Antechriste , to restore Gods worde , to banyshe the deuels Sophistrie , to make of darknes lyght , of lyes truthe , of playne folyshnes , trewe wisdome , and as it were an other Helena to finde out the crosse of Christ hidden in the dungeon of deuelishe doctrine , Eccle. hist. li. 10. ca. 7. couered with the rotten bones of Romy she Martirs , synfull Sayntes , and cōtersaited Confessores . And as we began with the matter of women so to returne thither againe with the example of a woman . Quene Anne the instrument of reuiuig the gospel King Henry . Was not Quene Anne the mother of this blessed woman , the chief , first , and only cause of the beast of Rome , with all his beggerly baggage ? was there euer in Englande a greater feate wrought by any man : then this was by a woman ? I take not from kyng Henry the due praise of broching it , nor from that lambe of God king Edward , the finishing and perfighting of that was begon , Kyng Edward . though I giue hir , hir due commendacion . I know that that blessid martir of God Thomas Cranmer Byshop of Canterbury , The Bysshop of Canterbury . did much trauaile in it , and furthered it : but if God had not gyuen Quene Anne fauour in the sight of the kynge , as he gaue to Hester in the sight of Nabucadnezar : Haman and his company , The Cardinall , Wynchester , More , Rochest . and other wold sone haue trised vp Mardocheus with al the rest that leaned to that side . Wherfore though many deserued muche praise for the helping forwarde of it : yet the croppe and roote was the Quene , God worketh oft by contraries . whiche God had endewed with wisdome that she coulde , and gyuen hir the minde that she would do it . Seing then that in al ages God hath wroughte his moste wonderfull workes , by moste base meanes : and shewed his strengthe by weakenes , his wisdome by folyshnes , and his exceding greatnes by mans exceding feblenes : What doubt we of his power , when we lacke pollycie , or mistrust his helpe whiche hath wrought suche wounders ? Who is placed aboue him saieth Iob : Iob. 36. to teach him what he shuld do ? Or who can say to him , thou hast not don iustly ? He sendeth a woman by birth , we may not refuse hir by violence . He stablissheth hir by lawe , we may not remoue hir by wronge . He maketh hir a head , we may not make hir a hande or foote . Nunquid contendere cum deo est eruditio ( saieth Iob ) is it wysdome to comptrolle Gods doynges , or to breake that he hath made , Iob. 39. or to pulle downe that he hath set vp ? If we weye our owne wisdome what folishnes it is , and considre our owne pollycie howe feable it is , we shall sone leaue this quarell and yelde our selues to his will . The children of Israels pollycie was to haue a king , 1 Sam. 8. a iolie fellowe to rule them with pompe as other nacions had , and not a poore Prophet for that was to base . I doubte not , they had these consideracions that our polytikes haue . He must be a man of courage that the forren enemy may feare him , to maynteine that we haue , and recouer that we loste , to be with his souldiars abroade , and sitte with his counsell at home : But what folowed this their godlie pollycie ? Marry , non reiecerunt te sed me dicit dominus . They would not haue the Prophet apoynted them by God , as these men will not haue a woman ordeyned by nature . Therfore they had akyng at their owne asking to their owne vndoinge . If an Ape should take vpon him to comptrolle a man , Man gods ape . he wold not suffer it , thoughe it can somwhat countrefayte mens doing : No more wyll God be taughte or corrected by man , though he haue a shadowe of his similitude . But lest this author should thinke that I make to longe a flory she before I come to hande strokes with him , as an euil fenced man , that can make a better bragge of his cunning , then when nede is , vse it : I mynde before I saye any more of this matter , to buckle with him in his argumentes , and to trie what blowes he gyueth . Wherin if I followe not the order that he kepith leafe by leafe , and reason by reason , which I auoyde , because he followeth no methode : Yet I truste so to hyt the pithe of it , that all suche as be indifferent shall thynke him fully aunswered , and he him selfe with the boulting out of the truthe not offendid . For I haue that opinion of the mans honestie and godlynes : that he will not disdayne to heare better reasons , nor be loth to be taught in any thing he misseth : Man may sone erre . Knowyng that no mans iudgement is so sounde , no mans wytte so ripe , nor no mans learning so perfight : but he may sumty me misse the quissy on and fall into errour . For as it is Gods peculyar propertie neuer to erre : so it is a botche in mans nature seldome to hyt the treuth , as we see in all the sectes of Philosophers , Both philosophers and diuines erre . Stoickes , Academikes , Paripatecians , Epicures , and all other , which lackyng neither wytte , learning , nor diligence , yet came as nere the trouthe as darkenes to light , and errour to truthe . Yea not onely they : but many auncient Fathers , ( yea I myght saye all ) not being vtterly withoute Gods spirite : Yet were not alwayes without their errours as Augustine who humbly confesseth it . Hierom , Ambrose , and Origene , with the rest who can not denye it Hominis est ( sayeth Cicero ) errare labi , falli & decipi . No man can warraunt hym selfe , Cic. in off . but that he shall some tyme swerue , and thinke he seeth when in deede he is blynde . 〈◊〉 is man therfore I doubte not wyll paciently heare , what may truly be sayd against hym , Specially seinge that this attempte is not so muche to reproue hym , as to proue the matter , and to satisfie tender myndes , whiche by probable reasons are soone wounded , and onles they heare the countrary not so soone healed . I shal in this treatise passe ouer al bie matters as of Wyat , the Duke of Suffolke , the tyranny of suche as then gouerned , the decaye of the Realme , and all suche other appendixes whiche were rather ornamentes to decke then reasons to proue the cause : and will only turne the argumentes out of their cloutes and consider them as they be in them selues , A similitude . and not as they be set out with colours . For like as a man that would bye an house , wyll not soo muche weye the gaye Payntinge , as the suer buyldynge : So who wyll iudge of any matter truely : must laye it before his eyes nakedly .

1 The argumentes as I remember , bee these , The argumentes . not many in nomber , but handsomlye amplified . Fyrst that what so euer is agaynste nature the same in a common wealth is not tollerable , but the gouernment of a woman is against nature . Ergo it is not tollerable .

The second , what so euer is forbidden by scripture is not lawfull . But a woman to rule is forbidden by scripture . Ergo it is not lawfull .

The third , if a woman may not speke in the congregation : muche lesse she may rule . But she may not speake in the congregacion , ergo she may not rule .

The fourth , what the ciuil lawe forbiddeth , that is not lawfull : but the rule of a woman the Ciuill law forbiddeth , ergo it is not lawfull .

The fift , seing therfoloweth more inconuenience of the rule of women then of mens gouernment : therfore it is not to be borne in a common welth .

The last , the Doctors and Canonistes forbidde it , ergo it can not be good . These ( as I remember ) be the Proppes that hold vp this matter , or rather the pikaxes to vnder mynde the state . This is the cannon shot to batter the walles of th emperial seate , and to beate the crowne of the true heires head . The blast was blowen out of season . It is a sore enterprise to alter so auncient an order , and to chaunge lawes of suche antiquite , specially at suche tyme as the realme is full of trouble , mens myndes otherwise disquieted , and the forren enemies gaping for occasion to inuade and ouerrenne vs : Zalencus counsell was , Zalencus lawe . that who so euer would attempt to perswade the people to breake olde lawes and make newe : should stande with his necke in the halter , that if he proued it not necessarie : he might be knit vp by and by . And if he could proue them : he should be sett at libertie . And the Garamants in like maner apoynted it death , to alter anye one of those lawes , The Gara mantes . that were made . This they apoynted in their common welths because they considred that the breach of good laws , was the breakeneck of the countrey . And shall we thinke it a light matter to alter a state , to plucke the chief magistrate out of her throne , and geue scope to light heades , to descant vpon their dutie , according to their phansie ? I wolde haue wiss that it had bene vndone , or now it is done : that the doer wold for the quyetinge of weake myndes acknowledge his error . But whether he dothe or no , I doubt not by that time wee haue vnfolded hys argumentes , seene throughe his whole shoppe , and perused hys wares , the good subiects shal both think them not saleable , and be satissied , and the mouths of busy bodies stopped . And as this is don vpon good conscience , and not to curry fauor : so I pray God to geue it foisen in the harts of true subiects . Wel , now to the first argument : To the first argument . You say in your minor that the rule of a woman is against nature , because the woman is by nature weake , vnskilful , and subiect to the man . &c Well , befoore I answeare to these , we muste se what is ment by this worde nature , What is nature . howe farre it stretcheth , how it must be taken in this proposition , and then how the rule of a woman maye agree or not agree with it . Nature is nothing els but a general disposition ingraft of God in all creatures , for the preseruation of the whol , and of euer ikind , or as Seneca saith . Sen. de benef. Quid aliud est natura quam deus et diuina ratio toti mundo vniuersisque eius partibus inferta . Nature is nothinge els but God him selfe , or a diuine order spred throughout the whole world , and ingrafte in euerye part of it , as in all fire to be hot , all water moiste , all heauy things to moue downward , al light things vp ward . The sonne and the moone to run their course , motu circulari . &c. whiche are so set orders in the substance of euery creature : as it must nedes follow that natural disposition , onles it pleseth the creator ( who is the Lord of all ) to alter those properties which he hath geuen them by nature , as when he made of the mouing water a standing wall , and the fire so to lose his operacion : that it consumed not the bodies of the three yonge menne that were caste into it , and suche like , Ex. 14. Dani. 3. all whiche deedes bee wonders and miracles , and not the worke , but the impedimente of nature . Now if this hathe so beene ingrafted in the nature of al menne , that no woman shoulde gouerne , but all women shoulde bee subiectes : then were there no more to be saide , the matter were ended . But because we see by many examples , that by the wholle consent of nacyons , by the ordinaunce of God , and order of lawe , wemen haue reigned and those not a fewe , and as it was thoughte not againste nature : Therefore it canne not bee saide , that by a generall disposition of nature , it hathe bene , and is denyed them to rule . But let vs here consider , whether it be in a woman againste nature to rule , as it is in a stone to moue vpwarde , or in the fire not to consume . In the stone or in the fire is no manner of aptnesse , either for the one to go vpward , or the other to preserue and not destroy ; and neither can be done in eyther , withoute violence and outwarde force : But in a woman is witte , understanding , and as Aristotle saith the same vertues that be in a man , 3. Polit. sauinge that they differ . Secundum maius et minus , that is , moore in the man then in the woman . There is the same shape , the same language , and sometime more giftes in them , Artemisia Iust. li. 2. then in the man , as was in Artemisia ( as Iustine reporteth ) more prowes and witte to rule the armie , then in the great Monarke Xerxes . Only we can pul from them that they be not strong of body , or commonly so couragious in minde , graunte that it is so : must they therfore be vtterly vnmete to rule : nay if you saide vnmeter , then men : we woulde not muche wrastle with you . For as Aristotle saithe the mannes rule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is more mete to rule . But to reason thus wemen be not so mete as men , Ergo , it is against nature : is an euill consequent . King Edwarde for his yeares and tendernesse of age was not so mete to rule , as was his father Kinge Henrye : yet was it not againste nature , onles you pronounce of him as Storie bothe vnlearnedlye and impudentlye sayde Ve terrae illi cuius puer rex est . Storie . Vnhappye is the realme that hathe a childe to their Kinge , as thoughe thys worde child were not there a Metaphor , but take an elder . Cambises was not so mete to rule as his father . Cyrus : for he was a dronkard and cruel . Ergo his rule was vnnaturall . It is a fallax a vitio consequentis . If it wer vnnatural for a woman to rule , because she lacketh a mannes strengthe . Then olde Kinges whyche bee most mete to rule for witte and experience , because they lack strength , shuld be vnmete for the feblenes of the bodi . Yea say you , God hath apoynted her to be subiect to her husband . Ad virum erit conuersio tua , therfore she maye not be the heade . 〈◊〉 3. I graunte that , so farre as perteineth to the bandes of mariage , and the office of a wife , she muste be a subiecte : but as a Magistrate she maye be her husbands head . For the Scripture saithe not . Thine eye must be to the man , but ad virum tuum to thy husbande . Neither oweth euerye woman obedience to euery man , but to her owne husbande . Wel , if she be her husbandes subiecte she can bee no ruler . That followeth not , for the childe is the fathers subiecte , and the Father the childes ruler , and as Aristotle saithe ( whome you so muche vrge ) his rule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is kynglike ouer his childe . But the husbandes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ciuill , then if the childe by nature a subiect , maye be by lawe a heade , yea the heade of his father , and his father his subiecte : Whie may not the woman be the husbandes inferiour in matters of wedlock , and his head in the guiding of the common welth . Lyuie reporteth howe Quintus fabius Max : cominge from Rome to his Sonne in the warre , Liu. li. 4.3 dec . came riding thoroughe all the Sergeants and officers , wiche for the reuerence they bare to him , boothe for his honoure and age , and that he was the consuls father : gaue him roome , tyll at the laste his Sonne the consull bad th officer staye him , whereat the olde man alighted , and doinge his dutie to his sonne , say de : I ment to try sonne , whether you knew what belonged to the maiesti of your office , wherbi wese that the father , which by nature was the sonnes hed , is now by order of pollycie his subiectt , and yet is not this rule in the sonne vnnaturall . Obiect . But you will saye there is an aptnes in the sonne to rule , but the woman is ordeined to obey , and cleane exempt from superioritie . That I denye . Answer . For both nature and Gods worde giueth hir a kynd of superioritie by expresse wordes , not only ouer beasts , and al creaturs ioyntly with Adam : Gen. 2. but also ouer men and reasonable creatures . 1. Tim. 3. Saynt Paule speaking of yong wy dowes saith let them mary , tende their busines , and rule the hous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . No man I am sure , will deny but that the gouernment in the house is a kynde of superiorite and that ouer men : Onles you wyll as the Buoi dyd , that the men shall rule the men , and the wiues the women , or you will apoynte them such famylies as shall haue no men in them . If then they may gouerne men in the house by saynt Paules commission , and an houshold is a lytle common welth , as Socrates in Xenophon saith . Then I can not see howe you can debarre them of all rule , Xenophon in dict. & fact . or conclude that to be heads of men is against nature . Whiche if you graunt , is inough for the disprouing of your minor . If you put to and saie in a common welthe : yet it wil not scrue , for the profe of that is , by cause ( say you ) she is the mans subiect . I haue shewed howe , in that she is his wyse , not in that she is a woman . For as you see , she may be some mans head as in hir houshold . But whyle you take this word nature to largely , you deceiue yourself vvyttingly . thinking that because it is not so conuenient , so profitable , or mete , therfore it is vnnaturall . But that is to large a Scope . Against nature diuersly vnderstand . Wherfore that we maye vnderstande howe farre you stretche this woorde nature . I wyll axe you whether you take it , as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , for the mooste parte : or all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vniuersall . If you take it as it is in the order of nature , for the moste parte : As it is naturall for an olde man to haue whyte heeres in his age , or for a woman to brynge forthe one childe at a burden : and then reason , it is agaynst nature for an olde man to haue black heres , or a gainst nature for a woman to bringe furth twoo children or three at a burden : no man would allowe your reasonyng . For though the one be accordynge to nature , as it is for the moste parte : yet is not the other , that happeneth some tyme , vtterly againste nature . In lyke maner , thoughe it bee for the mooste parte seene , that men and not women doo rule common welthes : Yet when it happeneth somme tyme by the ordinaunce of God , and course of enheritaunce , that they beare rule : it is not to bee concluded , that it repungneth against nature : no more then the old mans black heeres , or the womans two twynnes . So that you see , that in this acception of nature , their rule can not be against nature . On the other syde , if you take it in a generalite , as when so euer the stoone moueth vpwarde , it is violent , and againste nature : or when so euer the fyer consumeth not the matter that is put to it : then are you further wyde . For it chaunseth not seldome but ofte , not in one countrey , but in manye , not emong the barbarous , but in the chefest Empires , and Monarchies , and not only in them , but in the common wealth of the Iewes , more then ones or twyse , that women beinge inheritours , haue ruled after their parentes , wyues after their husbandes : and Systers after their brethren , as I shal at large declare . But before I come to that poynte , I muste wade a lytle further with hym in his argument of nature . Wherfore , I reason against him thus : To preserue common wealths is not agaist nature . what so euer preserueth wealthes , and destroyeth them not : is not againste nature , but the rule of women hath prese rued wealthes , ergo , it is not against nature . The maior is playne , for it is mooste naturall to preserue and maynteine the societe of men , seing man and cities , whiche consiste vpon the companie of menne , be the chiefest woorke of God by nature , for all other thynges , bee prepared for that , as the chiefe ende : That menne lyuinge together in a cyuill companye , maye peaceablie , and quietly honour GOD the author , and preseruer of that societie : So that there is no doubte of the maior . For the minor , whiche is that the rule of women preserueth wealthes , it muste be proued by histories . Whiche I truste to make so manifest , that not only the matter shal be out of controuersie : But also that men of indifferent iudgement shall see playnlie , that this man fell chiefly into this errour , either by cause he red not , or conferred not th auncient histories , whiche record this matter : I shall therefore not onely oute of the Histories of the people of GOD the Iewes , but also oute of the Ethnikes and Christian Stories proue , that in alages , in many countreis , and vnder euery monarck , wemen haue not only ruled , Many countreis haue bene wel gouerned by women but happely and well : yea ( whiche is a great matter ) cmong those that in that sexe bare rule , you shal fynde none or very few , in whose reigne their countrey was the worse for their gouernment , but muche the better . Where of the contrary , how many misfortunes , ouerthrowes , chaunges , and translations of monarchies , haue happened vnder the regiment of men : it is harde to number , and impossible to declare . But hereby I meane not either to preferre or matche this sexes gouernement with the mans . ( For I count it in dede the more conuenient ) only my meaning is to shew that such kynde of regiment , is not so heinous , and intollerable , or in any wyse euel , as this man maketh it . Deborah shal marche in the first ranke and haue the first place both for th antiquite of the tyme , Deborah . the authoritie of the story , and the happy successe of hir reigne . Deborah ( saieth the scripture ) iudged the people of Israell , Iud. 5. and the people resorteth vnto hir , she delyuered them out of thraldome , and set them at libertie . In this womans doinges is playnlie set out that she both gouerned in peace and in war , and so did consequently al that any ruler by ciuil authorite might , or is wont to do . She iudged saith the scripture and she sent Barake to the warre , who beinge of lesse courage or lesse zeale then she was , refused to goo onles she went with him . And when they came to encounter with their enemies , if she had not bene : both Barake , and al his souldiors , lyke wite lyuered warriars had geuen backe and marred all . This woman is counted of some of the Hebrues to be Barakes wife , and yet sent she him to the warre , gaue him his commission and made him the generall , whereby apeareth that to be true , which we saide before : that a woman as a wife must be at commauudement , but a woman as a magistrate may lawfullye commaunde , but this example the blast bloweth awai as a peculier example , and extraordynarie , because wee finde no more the like in the Scripture , but that is no sound reason , it is but once in the Bible : Ergo it is no suffient example ? we rede not in the scripture more then once or twise that a childe reigned , therfore shall it followe that a childes reigne is not by that example stablished ? We find not in the scipture that the Apostles were baptized , and yet we thinck they wer . We rede but once in the scripture , that Peter checked a Magistrate , and yet some there be that dare affirme , and wryte bokes of it , that it is not only lawfull to checke , but to kil an euil Magistrate . But that you may see that wemen reigned in Iudah ofter , them at one time , though it be not conteigned in the Bible : I shall proue out of Iosephus a Iew born , wryting the Iewish history , that diuers beside this woman , gouerned . Iohannes , ruler of the Iewes . 470. yeares , after the captiuitie of Babilon , at his deathe left his wife Quene and gouernes , who ruled as it apereth rightwel , vntil th ambition of her sonne contrary to his fathers order , troubled her gouernment : for at the last as a wicked graft , Iosep . li. 1. de capt. he conspired against her , and pined her in prison vnto death .

Not long after , Ioseph li. pri. Egesip . lib pri. cap. 12 Aristobulus beinge ruler of Iewrye at his deathe , lefte his wyfe Quene , to gouerne in his place : vnder whose gouernment , the lande was in quyet . And after , she crowned Alexander her husbandes brother , ( whome Aristobulus hadde imprisoned ) and gaue ouer her title to him . Whereby it do the appeare , that she did not onlye gouerne , but hadde also authoritie to place a Kinge . This Alexander , dyinge lefte Alexandra his wife , Alexandra . Quene of the Countrey : who vsed suche mercye and modestie towarde her people , that she kept them in peax , and wanne their good wyll , whiche her husbande throughe his crueltie , rigoure , and vnmercifulnesse , hadde vtterlye loste . She is muche commended in the stories , for her good and pollitike gouernment , not onlye in kepinge that was lefte her , but also for encreasinge it , vntill the churche menne , the Pharisies , and Priestes abusinge her pitye , and deuoute mynde , gatte authoritie to empryson , murder , and kill whome they listed . Not muche vnlike in thys poynte to the late Quene Mary , who bearinge , and wearing , Quene Mary . a womans hart , coulde not ( I thincke ) haue vsed suche rigoure and extremitie , in , banishinge , rackinge , hanginge , drawing , hedding , burninge , flesinge , and fleainge withal manner of extremitie , not sparinge her owne bloude , no not her natural sister : Onles she had bene so bewitched , and endoted by her Cardinall , Bishoppes , and Church-men , of whome , some be gone before her , to taste of those rewardes whiche she and they by suche extremitie deserued : And those that remaine muste followe , onles they washe awaye the spottes of bloude that hange vppon their Rachets , with fluds of teares of repentaunce . Oh they may thanck God , The Prelates haue time of repentance . that they haue this time to brethe them , and bethink them of their naughtie , and hellishe crueltie , and to call daily , and howerly , for pardon , and forgeuenes , for let them thincke that if they be not punyshed in this life : nor repent : God accompteth their dedes so vile , and the faultes so heynous : that no temporall paines be inough , for suche offences , and therfore reserueth them to eternall damnacion . Oh howld and wail you priests and prelats , not for the daunger you stand in , of losing your bishopriks and benefices , Note you Prelates . your pomp and your pride : your dignities and honors , your riches and welth : but for that hel hathe opened hys mouth wide , and gapeth to swallowe you , for the shedding of so much innocent blud , for the murdring of so many martirs , and spoiling Christes church , of so many glistering , and glorious ornaments , commended of al men for learning , and discommended of none for their liuinge . But to returne to my storye , The Quene deceiued by her churche men . this Quene Alexandra was so inuegled of the church men : that ( as Iosephus saith ) she ruled other , and the Pharisies her . It is an easy matter for them that be of deuout mindes , and godly dispositions , to be broughte into error by those , whom they think to be godly . And therfor that common welth is hapy ( saith Plato ) whose gouerner is a philosopher , or a Philosopher their gouerner , when princes be lerned them selfes : Learnyng in prynces . thei shal not hang alone vpon the mouths of the prelates , but iudge them selfes how true it is they teache , that they may saye with the Samaritanes : woman , we do not beleue it , because thou say est it , but because we haue sene our selues . Ioh. 4. What shoulde we saye of the Quene of Saba , whome Christ with his own mouth commendeth for her desire to heare Salomons wisdom , and calleth her by the name of Quene . 1. Reg. 10. Luc. 11. If she had vnlawfully , and against nature vsurped that authoritie : surely he would as well haue founde faulte with her vnlawful rule , as he commended her diligent trauail . But Christ knowing the boundes of hys office , wold not meddle with externe pollycies , translating of realms , Luc. 12. and depriuing of true inheritors : No , when he was desired to be arbiter betwixte two brethern he axed not how the pleastode , but who made him an officer . Diuines ( me thinke ) shoulde by this example not geue them selues to much the bridle , Spirituall men shuld not medle with policies . and to large a Scope , to meddle to farre with matters of pollicie , as this is , wherupon dependeth either the welfare or ilfare of the whole realm . If those . ii . offices , I meane Ecclesiastical and Ciuil , be so iumbled together , as it may be lawful for both parties to meddle in both functions : there can be no quiet , nor any wel ordered common welth . But because this argument requireth a long treatise , I leaue it and go forwarde with my matter . I passe ouer here the sister of Antigonus and Salome , The sister of Antigonus . Salome . the sister of Herode , of the which one was Quene of Hircania , and tho ther appoynted by Augustus Cesar to rule ouer Iammam , Azotum , Phasalidem , and Astaloniam , and the same regiments she after left to Iulia Tiberius motherād Augustus wife . Ioseph. 1. li. ca 13. These are euidente argumentes that whyle the Romaynes , at that tyme the Monarkes of the worlde , did so bestowe kyngdomes vpon women : they thought it not to be against nature , for that sexe to gouerne . Many other examples of such regimentes there be in the histories of the Iewes , which I might alledge for this matter , if I thought not these sufficient , but that it may appeare , that not only it was in vse , and practise in that nacion , to bee ruled by that sexe , but also emong the gentiles , which were rather ledde by the lawe of nature , then hedged in with gods pollycie : I will shortly runne ouer , some of their prophane histories . Berosus , a Babilonian borne , Lib. 5. and for the truthe of his storie preferred before all the Grekes , and worthely ( for he followed no fables , as they commonly dyd , but the recordes of the Caldies ) saith , that Noah whiche was called Ianus ( for iain signifieth wyne , whiche he inuented ) made his daughter Cranā quene and gouernes of Italy , Crana Noahs doughter . which thing being true ( as it is moste lyke ) howe dare men saye that their regiment is against nature . Whiche that worthy father , whome God thought amyddes his vnspeakeable wrath , against the whole world , not only to saue and preserue , but also to make hym the author of the newe worlde : did not only suffer , as a thinge tollerable , but apoynted as an order most honest . If we condempne his dede : we must also condempne Gods choise , who could not fynde , or pick oute a worthier or wvser man , to be the restorer of mankind , then hym : that should so shamefully erre , as they saye against nature . In the monarche of the Babilonians , Hero . li. 1. were very notable Semiramis , and Nicocris , both for their wisdome and selicite in gouerning , & also for the notable monuments they lest behind them . Semiramis , Semiramis . after the death of hir husband Ninus , fearing least the late conquestes and countreis woulde not be kept in awe by hir sonne , yet yong of yeares , vnskilfull in gouernment , and not of courage inough to play the king : in the persone of her sonne , for the tyme of his nonage ruled so ( as Berosus saith of hir ) that she passe in seates of warre , in triumphes , conquestes , and welthe , all that were then lyuinge , or before hir . She buylded Babilon , she conquered Ethiopia , she inuaded India , whether neuer king nor Emperour came . Iust. lib. 1. but Alexander the great . Thother Nicocris ( as Herod . reporteth ) wiser then the former , Hero . li. 1. desendid hir empire against the Medes , who then sought the monarchie of the worlde . She wrought suche a wonder in the great flud Euphrates , as al men , then were amased at it , and yet , thinke it almoste incredible , for she made it contrary to all mens expectacion , to leave th old course , and to folow hir deuise to , & fro , to serue the citie most commodiously . So that she did not only passe all men in wyt : but ouercame the elements with power . When she died , she caused to be ingraued in hir sepulchre these wordes . If any king of Babilon stande innede of treasure , let him searche my tombe . Nicocris byl in hir tombe . But not onles he be in nede . This sepulchre was neuer touched , til Darius wan Babilon , who digging vp hir graue , found nothing but a writing to thꝭ effect . If thou weert not an vnsaciable rauenour , thou wouldest not scrape for riches emong dead mens bones . I thinke that some fault wil be found in these , & specially in Simiramis , by cause she attyred hir selfe lyke hir sonne : and that shal be thought a sufficient refutacion For it is the maner of the world to blot out many good and honest dedes , with obiecting of one euil . But that can not hurt my matter , nor helpe his . For so that I wyn at his hand that these women reigned , and kept their countreis in as good order , or better then any men did : it is a great likelihod , that this sexe is not so vnapt to rule , as he maketh them . Among the Masagits reigned Thomirꝭ Thomiris a woman of such fame for hir wisdom , and power : Hero . li. 1. that Cirus that noble Persian and first monarche after the Medes , sent to hir for mariage , to whome she made answer , Thomiris aunswer . that she knew his meaning was to mary hir kingdome , and not hir : which answer , if Quene Mary had gyuen to Philip : Calles , Hams , and Guisnes , had not bene lost , nor thꝭ good lady hir sister , and our souereigne , so lefte in the breers , besett about on euery syde almoste , with mightie enemies , empoueryshed , and robbed of hir common treasure , and hir subiectes so flesed , that they must scrape nere the boones that will get any more . This Thomiris with this answere kyndled Cirus wrath so muche : Kinges can not beare repulses . that ( no remedy ) he muste vppon hir and haue hir by force , whome he could not gett by fayre meanes . And hadde at the first so good lucke against hir : that he kylled hir sonne , and the moste parte of his armie . But this noble Quene , let it not long go vnreuenged , for comming to the field hir self , and pitching a battell against him : ouercame hym that hadde before ouercome all other , cutte of his head and thrust it into a vesselful of bloud saying : drinke thy fill , whiche hast euer so thirsted bloud . In this story , by the way is to be noted , that if kings be wowers and no speders : there can be small hope that they will be faithfull friendes after . For greate men , can not beare great repulses , specially when their power is such as they can when they will reuenge it . And a mynde , or harte , where loue hath dwelt , if it begynne ones to hate : is lyke a sponge whiche sucketh vp as muche water of malice , as it had before hony . Mother vnto this greate monarke Cirus was Mandane , Mandane . doughter vnto Astiages king of Media : who hauing no more children but hir , because he drempt that out of his doughters wombe , sprong a tree which shadowed all Asia : thought by destroing hir child begotten of Cambises a Persian , Hero . li. 1. he should auoide the destenie . And therfore assone as the child was borne , deliuered it , to one Harpagus a trusty man of his , Iust. lib. 1. to be made away , and destroyed . But Harpagus , forcasting lyke a wyse polytike selowe , that if he killed the childe : the mother enheriting after hir father , would be on his bones for it , and call him to accompte : founde the meanes that it was saued . This mans forsight , was not muche vnlyke the pollycie of some by sshops in Englande , Harpagi in England in the late quenes dayes , who being more wyse , and lesse furious then the rest : though they serued at an ynche in their calling , in ambassages , to fetche in the holy father , to minister vngracious counsell , and do all that was commaunded : yet would they not appeare , to be any of the broylers of the milde martirs , or the common hang men , as the rest ware , least the day might come , that Mandane , might axe accompt of these Harpagi , for her children and seruantes , but the rest as desperate dicks , went forward in their busines , Desperate dickes , good Bishops in England . spared none , dred no pearill , looked no further then their fote , but with to the and naile cried downe with the side , hang some , racke some , beheade some , banish some , broile some , fetch them vp with numbers of harnessed men , into the Tower wyth them , spare neither kithe , nor kin , sister nor other , it made no matter , so they might shew them selfes obedient subiects to the Quene , and disobedient traytors vnto God , and the realme . Harpagi signifyeth raueners . These were Harpagi in dede and furi , but not in wit and forsight . Now to mi purpose , if it hadde not bene an order in Media that the daughter shuld succede the father : yea in the whole Monarchie of Asia : what needed Harpagus to haue mistrusted Mandanes reuenge . So that it is more than euident , that women might not only enherite after their fathers , in prouinces , and small kingdoms : but in great Monarchies , and Empires , which shuld not haue bene so permitted in all places : if it had bene so much against godes forbid . If I shuld here tarye in the setting oute of Artemisias noble courage , Artemisia excellent wisdom , and felicitie in Gouernment , of whom Herod maketh mencion : I should easely finde , Hero . li. 8 how to begin : but hardly , how to end , wherfore I say onli of her , as Herod . Iust . and all other writers do : Iust. li. 2. that she was more mete to haue gouerned that heuge army of Xerxes , which for the greatnes dranke dry all the riuers it came to , then he him self was . For when he inuaded Grecia , and by the subtiltie of Themisto cles was discomfited at Salamine , and like a coward was glad to take his feete : She not onlye encouraged her souldiours , so as they passed al other in the conflict : but also gaue the king such counsel , as if he had followed it : all Gretia had smarted for it : and he vndoubtedly haue bene the conqueroure . But he like a braynsick beast , thinking as many do , that it had ben a shame , to be well counseled or ruled by a woman : had rather follow his owne fansy , to his vtter vndoing : In counsell looke not to the person , but to the reason . then her wisdom to saue his country and army . And therfor he went home not like a king , but like a cockescome , not like a conqueror , but like a coward , not like a man , but like a mouse , in a fishers boote , with one or two with him : whiche broughte oute so many as it is almoste at these daies incredible . If he could haue bene as wise , as God mighte haue made him : or as the counsel of Bethulia at the comming in of Olophernes were : he had bene the greatest that euer was vpon the earth . Iudith . cap. 8. These Bethulians when thei were besieged of Olophernes : wer content all the hole Senate to come to Iudithes house , a meane widowe , but a wise , and godly woman , and to heare her , folow her counsel , and obey her . For when they wer al at their wits end , ready to geue ouer the city like milk sops , and venture religion , wife , and children , goodes and liues , in th enemies hands : She indued with gods spirit and heauenvly wisdom , found the way through wit , praier , and the help of God , not only to deliuer them : but to reuenge them , not only to saue their pols , but to cut of th enemies . wher was then this saying , which is so muche vrged : a woman may not open her lips in the congregacion ? A woman may be no iudge ? she opened her mouth , and vttered her wisdom , when they al wer grauelled , and not only that , but toke the sworde in her tender hand , and did execution like a magistrate vpon gods enemi . But of that place of Paul I shal speak of at a nother time at large , I may not tary in the opening of al the prophane histories , which scrue to this purpose , least I shuld seme to write an history , and not a confutacion . wherfor the reader being instructed with these shal not nede but only to be put in minde of the rest that remain . Isis . Beros . li. 5 Isis ( after the death of her husband Osiris ) reigned ouer al Egipt with so much prouision for the welth of the realm : that she was after her death compted of them a goddesse . For as Tullie saith , Cic. de na. deorum . the folish antiquitie , honored men as gods after their deathes , which either exceded in power , or wer great by birth , or had done some notable pleasure to their country . Lauinia after the death of Aeneas reigned in Latio : Dido in Carthage : Liui. li. 1. det 1. Beros . li. 5 , polyb. Iust. li. 14. Olimpias ( Pirrhus daughter ) in Epire : Aramea , in Scithia , Cleopatra , in Egipt in the time of Augustus : and a Quene in Illiria , who durst venture to withstand the Romains , when they wer greatest . Olimpias ( after the death of great Alexander ) in Macedonia : and infinit more , which thei that be expert in histories , know . It is a wonder , that men vnskilled in the diuersities of times , and historis , dare thus ventre in so great matters : which , because they be somwhat obscure in the Bible , therfor they think can no where els be found . Not much vnlyke the common sort of Germains , which trauailinge no further then they may se the smoke of the stouf : think that in their country is the paradise of the world , and that in it is al things and in all other nothing , and like to a certen . Sir Ihon which said , by my priesthode if the Trinitie were not in my portase , I wold not beleue it . I make not this comparison , as though I thought not the Bible to be a paradise . wherin are to be found all the best hearbes and frutes that be : but meaninge that all antiquitie of time , all histories and monumentes , canne not be conteined in so lyttle rometh . Wherfore , The knoledge of Instories is a greate peece of learninge . if men wil decide weightie matters , hanging vppon antiquitie : they must not only counsell with the Bible , but excercise them selfe in aunciente stories . And therefore , Philippe Melanthon ( one of the Princes of learning , at this day ) trauaileth more in these his last yeares , in the reading , gathering , and setting furth of histories : then of any other kinde of learninge , and not withoute reason . For histories ( saith Tullie ) be the witnes of times , Cic. de orat . li. 2. the candle of truthe , the life of memory , the Ladye of life , and the regestre of antiquitie . Wherfor , let no man disdain histories , or find fault with vs , though we trauaile in histories about this controuersy , for nothinge better openeth it , nothing more confirmeth it , nor nothing soner bringeth out of doubte , that is nowe broughte into question . Nowe thou seest ( good Reader ) howe this matter stode among the Iewes , and gentils , how neither of them debarred the heires female , of their right , and title of enheritance , when so euer it fell to their lot to succede their parents , as though it had ben vnlawful , vngodly , and vnnatural for that sexe to gouern . There remaineth , that we run ouer a fewe recordes in like maner among the christians : least the contrary side might haue their refuge and startinge hole there . Wherfore , disdayne not to heare a fewe more , and so wil I end with this argument . Regist. an nali . mag. Theodora ( otherwise called Helena ) reigned after the death of Leo Th emperour , in Constantinople ouer all Asia , as lady and Empresse , and sauing that she was supersticious , and wilfull ( thorough the lewde perswasions of hir clatteringe Clargie , in the defence of Images ) there was no great , faulte to be founde in hir gouernment . In this poynt in dede she was more then mad . For she digged vp the bones of Constantinus hir father in lawe and burned them for an heretike . As the late quene did doctor Busars and others . Bulling de orig. erro . I can not tel whether she did it with the lyke solempnite , or more spite , then this was done in Englande . But it is lyke that she had hir by sshops , and ioly Clargie to set it forwarde . I rede not that there was any Cardinall of counsel in it , as was of late ( by report ) in the deuising to burne king Henry theights bones . If the spiritual spiders ment it without commission : it was to shameful : if they had commission suerly it was to vnnatural . But Prince and Prelates deale it betwixt them : But for the matter she gouerned by the consent bothe of the spiritualtie , and temporaltie , and as it was thought laufully , whiche is inough for my purpose . For if it were thought lauful for a woman to be an empresse , to whome belonged the managinge of the greatest parte of the worlde : It can not be then vnlaufull for a woman to rule one litle realme : and as for hir faults what so euer they were , that can not wype awaye hir right : Quintus Curtius . Herod . Sabell . no more then the crueltie in Nero , and Do mitian , drunkennes in Alexander , and Cambises , & other faultes in other rulers , made them vnlawfull gouernours . Elias saide to Achab , it is thou , and thy fathers hous , that troubleth al Israell : 1. Reg. 8. but he inferred not therfore that he was an vnlawful kyng . Saul was reiected of God for his wickednes : 1. Sam. and yet Dauid so long as he lyued called him the lordes anoynted . Christ called Herode foxe , Luc. 13. Math. 23. Marc. 12. Luc. 11. and the Scribes and pharisies ypocrites : yet did he not impugne their authorite , or deface their title . Wherfore , though there be some faultes to be found in this Theodora , and other : yet proueth it not that thei may not reigne , for it is a fallax ab accidente to say , she was naught : ergo , she might not rule : A fallax is a deceitful argument in Logike for that hangeth not vppon the rule , that she was naught , but vpon the persone . As if you should saye , my L. lubber of London is a tyraunt : ergo he is no by sshop . I warraunt you , though he graunted you the antecedent whiche he can hardly denie : yet he would denye the consequent , or els he would call for wylie Watson to helpe him : In Fraunce , tyl of late yeares women enherited the crown as in Englande , and Scotlande , vntill that they ment by the lawe salique , rather to defeate vs of our title , then to condempne the succession as vnlaufull , as you may now see by the Frenche king . He neither thynketh it vnlaufull or vnnaturall to be lorde of your contrie by that womans tytle . I woulde you coulde perswade either him or your countrey men , to thinke that the quenes title by cause she is a woman is vnlaufull , and so do your own countrey good first , and let vs alone with ours . And as you speede there , you might perchaunce encourage vs to follow when it may be done laufully . Tully saith , ne sis curiosus in aliena rep. Li. 1. off . The voyce of a straunger , is to be hard in the pulpit so long as he speaketh Gods worde : But a straungers voyce is not alowed in foro , in the parliament about pollycie , by cause he is not a citezen . This I saye not to philip you , as though you ment euill to vs ( for I am perswaded that you loue England aswell as your own contrey ) but I meane to monish you , that being a straunger you disturbe not our state : lest you giue occasion to them that know you not , of suspicion . It is a great enterprise ( and as they say no balle playe ) to pulle a quenes crowne of hir head : and specially such a ones , as many ages haue not sene , nor many countreis enioyed , or many histories recorded the lyke . I would not be wounded in conscience , with any attempte against hir : if I might be lord of al , that Philippe , & the french king haue . Wel , I must leaue hir for this tyme , lest the remembraunce of hir vertues make me to forget my matter . And that we may make an ende of our recompt of histories , we wil go forward : Munste . Duke of Sweuia . Henry Duke of Sueuia , sonne of Fredericus the first , called Barbarossa , maried the heire of Scicilia , and so became king therof & emperour of Rome . Conradus Palatinus , Cōr . Pala. left behinde him one only doughter Agnes , whiche was Palatinesse , and after being maried to Henry the duke of Saxon , made him Palsgraue : who in like maner died and left a doughter called Gertrude palatinesse , whom Otto duke of Bauaria maried & became palsgraue & the same order of discent & succession remaineth yet in the moste part of Thempire . Here I myght number a gret sort in Spain , who succeded & ruled in the realm But I shal be content with such as be of late memory , as Ioanna the mother of Charles the fift , Ioanna the mother of Charies . who reigned and gouerned the countrey not ill , as the Stories report . Mary ( the doughter of Charles called Bellator ) the warrier and wife to Maximilian , Marie . succeded hir father in the Duckdom of Burgundy , and the countie of Flaunders . I let pas Mary , Charles sister who ruled in Flanders in our tyme , Tillius . And Fraunces the french kinges mother , who during the terme of her sonnes captiuitie in Spayne after he had daunsed his pauino at Pauia , ruled the whole dominion : wherby the french though they will haue no heires females : yet shewe that they condempne not the regiment of women . Other there haue bene , and that not a fewe , whiche haue gouerned and enherited in diuers countreis of Christendome , with muche commendacion . As Amalasinta the mother of Athalaricus , Tillius in Chronog . Amalasinta . when she sawe that the Frenche men , contrary to all right would depriue hir sonne of Prouince , whiche was his enheritaunce : deliuered it vp to Theodoberto , king of the Mediomatrices , which kept it to thuse of hir sonne , Thus was the mother constreyned by the purposed wrong of the subiects , to seke remedy for hir sonnes right , and was a better gouernes to him then he to him selfe . An. 1552. Tillius . Leonora doughter to the king of Aquitania , was maryed to Henry Duke of Gaunte , and in spite of the Frenche kyngs teethe , brought hir husbande Aquitanie and Poiteaux . Adela mother to the king of Fraunce , was made Regent of the countrey in th absence of her sonne , while he was in the warre against the Sarazens , and gouerned wel . This hir sonne ( for his goodnesse and wisdome ) was called Philippus a deo datus sente of God , and yet thoughte it not amisse , to put his mother a wise woman in trust with the whole realme . And according to his expectacion , he toke no hurt nor los by it . Tillius . 1227. In like maner Blanch mother vnto Ludouicus for his vertue named Diuus holie , was twise made regent of Fraunce , while he was away in the same warre . And after his death , she had the gouerning of her sonne and the realm . It is like that if her gouernment had not ben good at the first : the nobles and people wold haue bene lothe to haue had her again the second time . Not longe after that time , gouerned a woman in Flaunders , named countesse Margarite . An. domini . 1247.

Ioanna the nese of Diuus Ludouicus was Quene of Nauarre , Tillius . 1245. and marrying with Philip named Pulcher : made him king of Nauarre , by which meanes , that countrey came to be vnder the Frenche Kinge . And anno . 1415. was a woman gouernesse and Quene of Naples , called Ioanna . Not only in Fraunce , Italy , Spaine , and Germany : but also in th empire haue women ruled , whiche is more straunge , Paul . Emi li. Valer. Ansel . because the Emperour is chosen by election , and commeth not to it by enheritance . As anno . 1301. after the death of Henrye the thirde . Hagne his wife for the honor named Augusta , gouerned both her sonne in his nonage and th empire , keping it in good order , Bishops busye bodies in policies . vntil the byshop of Colen ( as those men wil be busy in pollicies ) by certen conspiracies , pulled the yonge Emperoure Henry the .4 . from her , after what time grewe much trouble in Th empyre . Hereby we see , that in no common wealth , thei thought it a monstrous Reigne , or against nature , for a woman to gouern : which error bringing our auncetors in the reign of Sthephen to be wicked periures caused them ro conspire with the said vsurper to kepe Mathilda the daughter of Henry the first from the title , Poly. A. li. 19. right , and crown of this realm , but God not suffring such an extreme wronge , so tossed him in warres , both extern and ciuil , to the vtter vndoing of the realm : that they wer glad to grow to agrement , and suffer her son to haue his right , and the vsurper had not only neuer a good day , so long as he reigned : but also by the iust iudgement of God , first was imprisoned , and next lost his sonne Eustachius , in whom was all his glory , thinking , he shuld haue reigned after him : what shuld we say ? God hath not onli shewed his displesure and wrath , against such as haue sought , vnder this pretence to defeat true heirs : but also hath in this our realme , raised vp greate houses by their menes , as the house of York by Philippa and Anna , which by mariage , brought the title into the house of the Morty mares . And King Henry the .7 . and all that line , Poly. colde not claim but by the woman , which was daughter to Henry the .6 , and mother to Richard Duke of Richmond . Charles the .8 . refused Maximilians daughter , to whom he was betrothed , and maried the heir of Britain called Anna , despoused to Maximilian , but seduced by certen noble women , bribed of the french King , and by that mariage , became Lord of the country , against the wils of al the nobles . For they thought it better to marrye one , whiche might be their seueral Lord , then to ioign Britaine with such a realm , as shuld drown the name of it , and bring them ( as they be ) to slauery : Amias was defended by a woman , against th army of Maximilian , Arnoldus it had ben els lost , as al the french men confessed , her name was Catherina licia . A maid defended Orliance , A woman noble and happye in warres . in armor , against the duke of Burgundie and the English army , and after with the same her army led the yong king Charls the .7 . to Rome , and ther crowned him . Before this maids time , the English euer prospered , and the french wer euen at the last cast , geuing vp the goste , but she brought them into that condicion , that afterwarde , they grewe : and we appaired . The firste healpe of the french a woman Helena the Quene of the Adiabenits , ruled so wisely and godli : that after her deth , the Iewes erected a monument for her remembrance at the gates of Ierusalem : She ministred to the nede of the pore liberally , in the greate dearth that than was in Iury . Euseb. li. 2. cap. 10. Thus thou seest ( good Reader ) that if this man take nature so generallye , as it may stretche to all conntries , all tymes and al common welthes , and then saye , it is against nature for a woman to rule : That is againste the generall confente and order , engrafte by nature , in al peoples and mennes mindes : that then it is mooste vntrue . For I haue proued , that neither the Iewes , nor the Gentils , nor yet the christians , had that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that common opinion planted bi nature in their harts that it stode not with good order of nature that one of that sex shuld rule . But shortly I reason thus with him , whatsoeuer is natural , the same is vniuersal . But that women shuld not rule is not vniuersall , Ergo , it is not naturall . If to rule in women be vnnaturall : then not to rule , is naturall . But not to rule is not vniuersall . Ergo it is not natural . That it is not vniuersal we haue proued by a great number of histories which testify that wemen in al ages , and all countries , haue gouerned . Again what so euer is naturall hath in the mind of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that there is a God , all menne haue it in their mindes ingrafted by nature , that al societies must be ruled and ordered by magistrates and lawes : that murder is wicked and against nature . &c. which be common opinions in the table of mannes minde , written by the finger of God , with the pen of nature : but of this ( that only men must rule and not women when it pleaseth God ) there is no such principle vniuersal in mens mindes . For you see that a number of countries , decree the contrary , wherefore it can not be said , that it fighteth with nature : But you will reply vpon me thus peraduenture : Nature hathe made her a subiect , Ergo , she can not rule . I deny your argument , for nature hath made the childe and the seruant subiects . And yet they may rule as Fabius sonne : and the Kinges seruaunt may be my master , wherefor you must vnderstand the argument thus , that if nature haue made her a subiect : in that state she is a subiect , and in respect of them to whome she is subiect : she can not be their ruler . As a thilde in the dutie of a childe towarde his father , is his fathers subiect And a seruaunt in respecte of his master and the duty of a seruaunt , can not be his masters heade . But in respect of Ciuil pollicie , the sonne bearing office , may be in that function his fathers head , and the kings seruaunt an other mans maister , Gen. 39. as Ioseph was in the house of Putiphar . So the woman being eyther as a childe to hir father , or a seruaunt to hir maister , or a wyfe to her husband , respecting these persones : can not be head ouer them in those offices : that is in the office of a father , a maister , or a husband . But in the office of a ruler and a magistrate she may be this mans wyfe , that is his subiect , and his head , that is his magistrate . So that this argument by destinction is nothing , for it is a Fallax , called ignoratio elenchi , as resolue it , and you shal see the faulte . Who so euer is one mans subiect , can not be another mans ruler , or the same mans ruler in an other respect . But awyfe is hir husbandes subiect : ergo she can bee none other manshead , nor his in an other respect . This is false , for the contradictorie is true : That a wyfe may be this mans wyfe , and that mans maistres , and this mans subiect in the dutie of matrimony , and the same mans head in thauct horite of office . Thus we se that al reasons well set out , are lyke a wel kempt buss he wher neuer a here lyeth amysse , so longe as he hath a hous to couer him . But when he cummeth into the wynde it is sone ruffled . Or lyke a paynted madams face , whiche so longe as no man bloweth vpon it nor sweat ryseth in it : is gay glistring , but any of these meanes make the wrinkles sone to appere . So a false argument decked with fayre wordes , semeth good : but turne it naked and you shall sone see the botches .

The seconde Argument is this that the scripture forbiddeth that a woman should rule , The second Argument . and therfore it is not tollerable , the prouses be out of th olde testament . Gen. 2. Esai . 3. First that after the false of Adam through the womans intrcement it was enioyned hir , and hir posterite as a penaunce , to be at the beck and commaundement of the man . 2 That Esai pronouceth as a curse that the rulers for the peoples vnrulines shal be children and women . 1. Cor. 14. 1. Tim. 2. 3. that S. Paule forbiddeth them to speake in the congregacion . Before that I answer particulerly I must saye this to them all in general , that the scripture medleth with no ciuill pollicie further then to teach obedience . And therfor what so euer is brought out of the scripture concerning any kynd of regiment , is without the booke , pulled into the game place by the eares to wrastle whether it will or no. For Christ faith : Luc. 12. Quis mo constituit inter vos iudicem . Who hath made me be betwixt you a iudge , as though he shuld saye , myne office is not to determyne matters of pollicie , of succession , and enheritaunce , for that belongeth to the ciuill magistrates . If he had thought that it had bene within the compasse of his function : why and with what conscience refused he to set them at one , whiche were at stryfe , and to put that out of doubte which was in sute . If he ought to do it , and wold not : he lacked charite , and did not his dutie : if it belonged not to him , how belonged it to any of his Apostles , disciples , or successors ? Had not he as large commission as he gaue ? or could he gyue that he had not ? But he knowing his office , as the prophet Esaie had forspoken of him to be , to preache the Gospel , to heale the broken . &c. would do nothing without warraunt , & therfore being axed if he were a kyng : he aunswered simply by a playne negatiue . Regnum meum . &c. Math. 27. Marc 15. Ioh. 18. my kingdom is not of this world . If his kingdom were not here : neither the ordring of pollicies was his , for remouing from his function the whole : he must nedes remoue the part , pollicie is a part of a worldly kingdome , yea when they woulde haue taken him vp to make him a kyng , Ioh. 16. as one that refused that belonged not to him , he conueyed himselfe from among them . If temperal iurisdiction belonged to him : why refused he his calling ? If it did not , where had Paul , Peter , or any other , any authorite to medle with that he refused ? Seing he said . Sicut misit me viuens pater , Ioh. 22. ita et ego mit to vos . He gaue them no more scope then he had him selfe : wherfore it is not like that Paul , or any other , would vsurpe a further authorite , then he had receiued of his father , or they of him , and therfore Paul , sheweth howe farre he wil be folowed : Saying . Imitatores mei essote sicut ego Christi : Followe me , and herken to me in those thynges that I followe , and herken to my maister in , he teacheth in effect , this part of pollicie whiche he hadde learned of his Lorde . Date Caesari quae sunt Caesaris , Mar. 12. Math. 22. obey the magistrates and those that be in authorite , not only for feare , but for conscience , he lymiteth no magistrates , Rom. 13. he altereth no polycie , he medleth neither with Democraties , Aristocraties , nor monarchies , nor pscribeth whe ther old or yong , riche or poore , lerned or vnlerned , man or woman , shuld reigne . But as he findeth them , so he leueth them , empaireth none , altereth none , disturbeth none : knowing as Christ sayd . Math. 20. Luc. 23. Principes gentium domina buntur eis , vos aunt non sic . It falleth not into a disciples , an apostles , or churche mans office , to meddle with suche matters : thei haue their princes , guides , and gouernours the churche men be no suche : 2. Tim. 2. For Nemo militans deo implicat se mundanis negotijs . It is inough for them to wayte vpon one office , Priestes of fice is ouer the soule . to attende as soule priestes , & not erraunt bay lifes : Thus farre to the whole in generall nowe to eche reason in special where it is said : Et ad virum erit conuersio vel desiderium tuum . I myght aunswer it with the common interpretacion whiche is . Though both in conceauing and brynging forth thy child , thou shalt feele throwes and exceding pangues : yet shalt thou not be hable to withdrawe the from thy husbande , but shalt gyue occasion to haue more . The payne of the former shall not make the to auoyde the next . This is no euill interpretacion , for it aunswereth in the maner of the payne , the qualite of the offence . As who should saye , thou hast intyced thy husband to turne to thy folly : I shal therfore make the to turne to him , to thine owne smarte . This place thus interpreted maketh no more for this matter then Gloria in exelsis doth proue that S. Peter say de masse : But by cause some reiect this interpretacion : and we seke not to cauil , but to fynd the truth : therfor I wil admyt the other , that it maketh for the wiues obedience toward hir husbande , that she must hange vpon him as vpon hir guide , followe his wyll as the wyser , obey his commaundement as hir superior , and to be short , to knowe him for hir head , and hir selfe for his subiect . What ? Graunt you this ? that is inough . yea I must nedes do so for the truthe els , and myne owne conscience , would reproue me . How than answere you ? forsothe as I did before that she muste do all this and more , but vsque ad aras . So far forthe as he comaundeth like a husband , like a christian , and like her head . But if he passe his commission , as if he commaunde that is vngodlye : then she may answer him , as . S. Aug. doth the ruler . Da veniam imperator Tu minaris carcerem , sed deus gehennam . Aug. & habetur . 11 q. 4. cap. ita corporis qui resistit . Thou wilt haue me obey thy will for fear of thy prison and sword : but I must obey goddes will , for feare of his eternal fire and damnacion : if her husband will commaund her in the publike weale , she beinge the magistrate , and not he : she may say to him as the consul said to Fabius . siste lictor . Limidec . 3 Law make my husband to obey , for heare he is not my hed , but my subiect , yea if he breake any lawe , if it were capitall , she myghte strike with the sword , A woman maye rule as a magistrate , and yet obey as a wife . and yet be a wife good inough for the dutye that she oweth to him , is not omitted in that she obserueth , that she oweth to the common weale , wherein he is as a member conteyned . But if for her wedlocke dutie to him , she will neglecte the common wealth : Then is she a louing wife to him , and an euel head to the countrey . The , ii . reson . The .ii. reason out of Esay maketh as muche as for debarringe of yonge Princes rule , as Ioas , Iosias and our swiet kinge Edwarde ( as his sister Marye helde ) as it dothe againste women , for they be ioigned together , but in dede it maketh againste neither . Esay the Hebrues Demosth . For Esaye beinge worthelye called the Demosth : of the Hebrues , vseth suche goodly figures of speaking , as all the scripture hathe not beside , as in this place , I will take from you your honerable Senators , and your wise counselers , and I will geue you boyes and women , Esaie . or effeminate persons to reigne ouer you , not boyes in age , but in maners ( as Aristotle saithe of yonge men , Eth. 1. that to heare Philosophie it maketh no matter for their yeares , but for their maners ) not women in sexe , but in feblenes of wit , and not suche as some women be , wiser , better learned , discreater , constanter , then a number of men : but such as women be of the wurst sort , fond , folish , wanton , flibbergibbes , tatlers , triflers , wauering , witles , without counsell , feable , careles , rashe , proude , deintie , nise , tale bearers , euesdroppers , ruinor raisers , euell tonged , worse minded , and in euerye wise , doltefied with the dregges of the Deuils dounge hill , as these minions be : such shall your senatoures and rulers be , that shall be neither hable to rule them selfes nor you . No Deborahes , no Iudiths no Hesters , no Ely zabethes . For sure wher such be : ther is no token of Gods wrath , whiche the Prophet threatneth here : but of gods fauoure , wherof we may be assured . Therfor this argumente riseth of wronge vnderstandinge , as the Vicar of Trumpenton vnderstode Eli , Eli , lamah zabatani , when he red the Paslion vpon Palme Sonday , when he came to that place he stopped , and calleing the Churchwardens saide . Neighboures this geare muste be amended , heare is Elitwise in the booke , I assure you if my L. of Elie come thys waye and see it , hee will haue the booke . Therefore by mine aduise we shall scrape it out , and put in oure owne townes name , Trumpington , Trumpington lamah zabactani , they consented , and he did so , because he vnderstode no grewe . So they that vse this place for a weapon against this matter , thei fault in homonymia , not considering that words haue proper significations and translations .

The .iii. reason of this argument is oute of Saint Paule , wherby , The .iii. reason . women be forbidden to speake in the congregacion , for it is an vnsemely thinge for them to speake . This is meruelouslye amplefied and vrged , as thoughe it were so sounde as no faulte , nor cracke coulde be founde in it . This is the Hercules clubbe that beateth all downe before it . Theese bee Sampsons lockes , that make him so stronge , wherefore there muste be taken some paines in the confutinge of it : fytste therefore , I laye this foundacy on whiche I laide before , that Saynt Paule , nor none of the reast of Christes garde , meddle not with Cyuill pollycie , no further then to teach obedience , nor haue no commission thereunto in all the whole scripture . And this beinge a greate matter of pollicie , yea the greatest ( for it conteigneth the whole ) it can not be within the compasse of Pauls commission , and so foloweth it , that Paul either in this place ment no such matter as they gather : or if he did : he did it wythout the compasse of his commission , but that is vnlike . For as he saide in one thinge , so surely did he in all . Quod accepi a domino id tradidi vobis Et unitatores hier estote sicut ego Christi . Well what then ment he . 1. Cor. 11. 1. Cor. 4. This he ment . That though he ordemed that euery man in the assemblie ecclesiastical about the word of God and praier , shuld haue leaue , orderly and in his course , to speke and vtter , for th interpretation of the scripture , all that was reueled him by the spirit of God , yet women ( because they be not mete , 1. Cor. 14 neither by nature nor study to preche and interprete scriptures ) he woulde not haue to medle with it there . Primas . in 1. Cor 14 Theoph. And as Primasius and Theophi : saith the chefest cause that moued Paule to take thys order , was the common faulte that then was in that sexe . For being somwhat instructed , by the hearing of th apostles in the misteri of saluacion , in the crosse of Christ , they began to thinke somethinge of them selues , and turned that was taughte to edifye with , to a iangling and tatlinge in the church when thei met , so that the congregacion was thereby disturbed . For the auoydinge whereof , Paule mente to bridle them : as withoute doubte , he wold haue done the men also , if they had prophecied vnorderly , or made it a matter of discorde : as it hathe bene of late in some congregacions , where it hathe bene reuiued . And not only he debarred the women from prophesiyng : but also from anye publike function in the ecclesiasticall iurisdiction . What is requyred in a pulpit man . For in such as shall occupy the pulpit , is required these things , that they be mete to teach , to reproue , and conuince . In teaching is required grauitie , learning , and eloquence . In reprouinge courage and sounde iudgemente , and in conuincynge Artes , memorye and muche science . And because the bringinge vppe of womenne , is commonlye suche , as they canne not haue theese thynges ( for they bee not broughte vppe in learnynge in Scholes , nor trayned in disputacions . Or if they were yet because nature hathe made them softer and milder then menne . Yet bee they not suche as are as are mete for that function . ) Therfore be they vnmete for this calling . For those that be preachers , must be no mylke soppes , Preachers must be nomilck soppes . no white lyuered gentlemen , that for the frowning and cloudy countenaunce of euery man in authoritie , will leaue his tackle and crie Peccaui . They must be of such nature , as the Poet saieth of Crito , in vultu grauitas , in verbis sides . Terent. They may not be afrayed to rebuke the proudest , no not kynges and quenes so farfurth as the two tables reacheth . As we see in Samuel , Nathan , Elie , Ihon Babtist , and many other . They may not stoupe to euery mans becke , and study to please man more than God . If heresies arise , they must haue their tooles ready to mete with th aduersary and to ouerthrowe hym : whiche he can not haue , onles he haue trauay led in many sciences , harde and redde much , which thinges because they be huswyues ) women can not haue commonly , and therfore they be vnmete hereunto . Yea God knoweth so be many men to : for it is not inough for a man to tell a fayre tale in the pulpit , and when he commeth downe is not able to defende it . If preathers and spirituall ministers be suche : where be we when we come to handgripes , ( They must not only florishe , but they must know their quarter strookes , and the waye how to defende their head , their head Christe I saye , and his crosse . And specially in these dayes , wherin Sathan spiting the happy grouthe and grenes of Gods field , soweth tares and fytches of heresies and sectes continually , to choke or to empayre the good corne if it may be . What ennemies haue we of the Papistes ? vnlearned thinke you ? nay , who so encountreth with them , had nede haue his harnes wel bucked to hym , or he may chaunce to take a wipe : I would they were aswel mynded , as they be learned . What saye you nowe to the Arrians ? whiche suer , are lyke to enfect the best heads in Europe ( I meane the Italyans ) if God prouide not remedy . Shall it be easy thynke you for euery man to ioyne with them ? I can not tell howe simple they be . But one man of that sect so distourbed a whole vniuersitie in Germany , that all the learned men there , and the Prince him self , Tubinga in Sueuia . was not hable to scrape out that he had wickedly grauen . The Swingfieldians , the Maioranes , the Pelagians , the froward freewyll men , the Adiaphoristes , the Osdrianistes , thenewe Marcionistes , the Anabaptistes , with infinite other swarmes of Satanistes , do you thinke that euery pulpit man wyll be hable to aunswer them . I pray God there be many that can . I saye therfore because there is so muche required in a spirituall minister : that all men bee not mete for the office . And therfore that with good reason women bee debarred from it . Albeit , at some tymes it pleaseth God to vse their ministrie euen in this poynt , Ioh. 4. as the woman of Samaria , whiche was the fyrst preacher to hir cytezens of the Messias , and the women , Math. 28. Marc. 16. Ioh. 20. Ruff. li. 10 cap. 10. Theo li. 1. cap. 23. the fyrst Apostles and messengers of the resurrection . And as we reade in the Ecclesiasticall historie , A certen woman vnder Const. Mag. was the Apostle of the Iberians , whiche turned first the Kynge and Quene , and then the whole countrey to the fayth of Christe . This coulde not bee done without some talke in th assemblies , nor without a kynde of preachyng . Yea , Theodoretus sayeth , that she dyd preache to them : wherfore me thinke euen in this poynte wee muste vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certen moderacion , not absolutelie and in euerye wyse to debarre them , herein ( as it shall please GOD ) to serue Christe . Are there not in Englande women thynke you , that for their learnynge and wysdome , coulde tell their housholde and neighbours , as good a tale as the best Sir Ihon there ? And what if by occasion , not by common office , they shoulde sumtyme make their neighbours partakers of their giftes : were it so heinous a matter ? 1. Tim. 2. I pray you what more vehemencye vseth Paule , in the forbiddynge of women to preache , then inforbydding them to vncouer their heads . He sayeth of the one , 1. Cor. 11. it is euyll fauoured , and of the other : that it is against nature . As women be forbidden to preache , so be they to go bare headed . And yet you knowe that in the best reformed churches of all Germany : all the maides be bare headed , whiche the preachers and learned men , make noo greate accompte of . This I saye , not because I allowe either ( for I assure you I dooe not . ) But that wee should not in suche pointes , grate vpon the woordes to sore , as though in no respecte a woman may open hir mouth to edifie . But if this be vtterly taken from them in this place : what maketh it against their gouernment in a politike weale , where neither the woman nor the man ruleth . If there be no tyraunts , but the lawes . For as Plato saith . Plato de leg . lib. Illi ciuitatiparatū est exitium vbi magistratus legibus inperat , et non leges magistratui That cytie is at the pits brinke , wherin the magistrate ruleth the lawes , and not the lawes , the magistrate : What could any kyng in Israell do in that common wealth , besides the pollycie appoynted by Moyses ? They be but ministers , obeyed for the lawes sake , and not for their owne . Nowe what vnhablenes is in a woman for the ministring of lawes ? She knoweth not the lawes , no more doth your kyng . She sitteth not in iudgement , howe oft doth your kyng ? Onles you call determining matters in his priuie chamber , iudging . She is not mete to go to the warres , she hath that bee mete , Tillius Arnoldus Iust. Herodot . and some wemen haue gonne and sped wel . She is not of so sound iudgement , peraduenture beter , & of more lerning then your kyng , as it happeneth at this tyme , that you can neuer shewe in al Englande synce the conquest , so learned a kyng , as we haue now a Quene . Men will not stande in aweso muche of a woman as of a man : that is their faulte and not hirs . No more will they of a childe , and yet be they traytours that do disobey him . Solin . 43. cap. Solinus writeth that the neighbours of Sambri haue a dogge to their kynge , and by his beckes and fawnings they gesse what they must do . But thei were foles in obeying a brute beast , and you bee Traytours in not obeying a reasonable creature . It is lesse daunger to be gouerned in England by a woman then any where els They are to obedient ( a shrewed faulte ) and you to disobedient , that is no faulte . Well a woman may not reigne in Englande . Better in England , then any where , as it shall wel appere to him that without affection ; will consider the kinde of regiment . whyle I conferre ours with other as it is in it selfe , and not maymed by vsurpacion : I can fynde none either so good or so indifferent . The regiment of Englande is not a mere Monarchie , as some for lacke of consideracion thinke , nor a meere Oligarchie , nor Democratie , The kind of gouernment in England . Amonarchie is wher one alone rule An Obligarchie where a few rule . A Democratie wher the people rule . Architas de leg . & iustit . but a rule mixte of all these , wherein ech one of these haue or shoulde haue like authoritie . Th image whereof , and not the image , but the thinge in dede , is to be sene in the parliament hous , wherin you shal find these .3 . estats . The King or Quene , which representeth the Monarche . The noble men , which be the Aristocratie . And the Burgesses and Knights the Democratie . The verye same had Lacedemonia the noblest and best city gouerned that euer was , thei had their kings , their senate and Hippagretes , which wer for the people . As in Lacedemonia none of these could make or breake lawes , order for warre or peax , or do any thing without thother , the king nothinge without the Senate and commons , nor either of them or both withoute the kinge ( Albeit the Senate and the Ephori had greater authoritie then the Kinge had ) In like maner , if the parliament vse their priuileges : the King can ordein nothing without them . If he do . it is his fault in vsurping it , and their follye in permitting it : wherefore in my iudgement those that in King Henry the .viii dais , The Parliament in Kinge Henry .8 . daie . would not graunt him , that his proclamacions shuld haue the force of a statute , were good fathers of the countri , and wurthy commendacion in defending their liberty . Wold God that that court of late daies , had feared no more the fearcenes of a woman , then they did the displeasure of such a man . Then should they not haue stouped contrary to their othes and alledgiaunce to the crowne , againste the preuilege of that house , vppon their marye bones to receiue the Deuels blessinge , The receiuing of the Popes absolution in the Parliament . brought vnto them by satans Apostle the Cardinal , God forgeue him for the doing , and them for obeying . But to what purpose is all this ? To declare , that it is not in England so daungerous a matter , to haue a woman ruler , as men take it to be . For first it is not she that ruleth but the lawes , the executors whereof be her iudges , appoynted bi her , her iustices of peace and such other officers : but she may erre in chusing such : so may a Kinge : and therfore they haue theyr counsel at their elbow , which by trauail abrod , know men howe fit or vnfit they be for suche offices . 2. she maketh no statutes or lawes , but the honerable court of Parliament : she breaketh none , but it must be she and they together or els not . 3. If she shuld iudge in capitall crimes : what daunger were there in her womannishe nature ? none at all . For the veredict is the 12. mennes , whiche passe vppon life and deathe , and not hers : Onlye this belongeth to her mynisterie , that when they haue founde treason , murdre , or felonie , she vtter the paine limited in the lawe for that kind of trespasse . Yea but this she can not do because a woman is not learned in the lawes , No more is your kinge , and therefore haue they their ministers , whiche can skill if they be cruell , wicked , handmakers , and bribers , it is their faulte , and not the Princes , onles he know them to be such and winke at it . What maye she doe alone wherein is pearill ? She maye graunte pardon to an offender , that is her prerogatiue , wherein if she erre : it is a tollerable and pityfull error to saue life . She maye mispende the reuenues of the crowne wantonlye , so can kings do to , Where mistreies be , womens gouernment cannot be dangerus . and commonlye do , and yet may they be kings : if on thother part , the regiment were such , as all hanged vppon the Kinges or Quenes wil , and not vpon the lawes wryten : if she might decre and make lawes alone , without her senate . If she iudged offences accordinge to her wisdome , and not by limitation of statutes and laws : if she might dispose alone of war and peace : if to be short she wer a mere monark , and not a mixte ruler , you might peraduentute make me to feare the matter the more , and the les to defend the cause . But the state being as it is or ought to be ( if men wer wurth theyr eares ) I can se no cause of feare , nor good reason why Saint Paule forbiddinge her to preache , shoulde be thoughte to forbidde her to rule , nether Saint Chrisost. Amb. li. q vet & no. test . & hētr . 33. q. ● . Amb. Theoph. or Primassius writinge vppon that place gather anye suche thinge as you strain out of it . I knowe verye well that Ambrose saithe , they maye not teache , be witnesses nor iudge , and Aug. in li. 2. gen : et hab. 23. q. s. Est ordo saith he . It is a naturall order in men that the women shuld obey theyr husbandes , and children their parents . Saint Hierom thought them vnmete to iudge alone by their discretion , Ergo , to beare rule and conserre in pollitike matters with other . Nay it is a fallax adicto secundum quid ad simpliciter : for he forbiddeth them to iudge in a respect , neither hauinge rule by enheritaunce nor iudging and conferring with other , and you therfore gather that simplie they are forbidden Deborah iudged and that lawfully , which cam not to it by enheritaunce , but by extraordinarye callinge . Muche more may she that to Gods callinge hathe ioygned th ordinarie meanes of enheritaunce , her commons consent , Answere to the fathers . and confirmacion of lawes . To Saynt Austen and all the rest , which wolde haue women in the subiection of their husbandes , is to be answered as before : that their meaning and speaking was , of euery priuate woman in the bonds of mariage : And not of those which God by birth hath called to the gouernments of realmes . Neither is it to be thought that any of th old fathers wold be so iniurious to any heirs female : as to take from them their fathers patrimony , or that wold that al other mens daughters shuld haue and enioy their right : and kings daughters shuld be put from their righte . Either so seuer th inheritaunce from the dominion , Womans inheritance linked with the dominion . Nu. 27. that they maye haue th one withoute the other , ( whiche wil be harde for you to do ) or els graunt them both as you oughte to do . The daughters of Silphad by the iudgement of God and not of man were enhabled to their enheritaunce : And shall we take vppon vs to iudge in our pollicie otherwise then God did in his ? Againe , Saint Augustine , Hierome , the Cannon law , and Arist: meddle not wyth those rules and gouernmentes , whiche come by lyneall discentes , coincydent and linked with the inheritaunce : but with such as stand in election . Wherfore it is to be noted , Thediuer sities of Magistrates . that there be .iii. maner of Magistrates . One chosen by lotte , as was the house of Saul . A nother by Suffrages and election , as in Venice , Polonia , the fre Cities of Germany , and th empire . And the thirde prouided of God by lineall succession , as in Fraunce , England , and other Kingdoms . if any were to be chosen by lotte , or suffrage : I would not in dede that any woman should stand in the election , but men only : for I say with Aristotle , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the male is by all lykelihod meter to rule , then the woman in many respectes . And vndoubtedly in the whole number of men , might be founde some one that shoulde in all respectes , passe the beste among women in wisdome , grauite , learning , vnderstanding , sobrietie , temperauncie , hablenes to take paines , warly kenes , iustice , fortitude . &c. But when it standeth in no mans election , but in his hande that shapeth male or female , in the wombe of the mother , at his pleasure : In England God hath al the voices in his own hand . Then hath mans voyce no authoritie , by cause he hath gyuen ouer his right in chusing , by common consent vnto God . That he according to his inscrutable wysdome , may chuse and dispose , as he pleaseth . This being doone , shall man pull back his graunt , or call God to accompt and say , Nay when we agreed , the matter should be referred to your iudgement : we ment not that you should send vs a woman to rule ouer vs : or we had forgotten to put that in the condicions , and therfote you must geue vs leaue to reuoke our graunt , for we can prouide better then thus , our selfes . Were not this a foly she plea ( thinke you ) and a mad enterprise ? wold he not sone aunswer vs . Oh you presumptuous fooles , Gods aunswer to mens soly that haue suche opinion of your own wyt : who made empires and kyngdomes , dominions and rules ? who preserueth and mainteineth them ? whose be they ? yours or myne ? must you haue the orderyng or I ? If they bee myne : why let you me not alone with them ? If they be yours : shewe your euidence howe you came by them : Math. 20. shall not I do with myne what I liste ? Is therfore your eye ill because I am good ? Murmur ye at myne anoynted , because she is a woman ? who made man and woman , you , or I ? yf I made hir to lyue : may I not make hir to reigne ? If I apoynt hir to the office ? can I not adourne hir , and make hir hable to discharge it ? Why then ( you of litle faithe ) eyther feare you my good wil : or mistrust you my power ? you are muche worse then Saule in this poynte , whome I reiectyd for disobedience . For when I sent my seruaunt Dauid , 1. Samu. yonge of age , and no Gyante instature , with his shepe hoke and his slynge : Saule woulde haue armed hym wyth hys owne armoure ? But when Dauid threwe it of and wente his waye naked against his enemy , a great hyghe monstre , in comparison of hym : Saule mystrusted not as you do : murmured not as you doo , sayinge , ah this poore boye is not hable to be our champion , and to defende our libertie : but he prayed for him , and wyshed him well in the name of Iehouah the lorde of hostes . It is I tell you all one to me , to saue with many or few , with armour or without , by a woman or by a man . The maicstie of god represented by a woman no les then by a man . What letteth , that she may not as well represent my maiestie , as any of you all ? If I be best represented by the shining ornamentes of the mynde , and not the outwarde sturdines of the body : why may not she haue at my hande that any of you haue ? wisdom to gouerne , iustice to punish , clemencie to pardon , Dansel . 13. Num. 22. discrescion to iudge . I that coulde make Daniel a sucking babe , to iudge better then the wisest of the lawyers : A brute beaste to reprehende the follie of a Prophet : and poore fisshers , to confound the great clarkes of the worlde : can not I make a woman to be a good ruler ouer you , and a mete minister for me ? What vnlykelihod se you in hir ? are your eyes so dulle ? or your myndes so malycious ? that you cannot or wyll not see those Iewelles , wherwith I haue decked hir ? is that rare learning , that singulare modestie , that heauenly clemencie , that christiane constancie , that loue of religion , that excellent wysdom with many more of my graces , nothing in your sight ? I shewed you the lyke towarde in a man of late : but for your owne vnworthines , I toke him from you : And wil you nowe , I haue geuen you this : make your selues vnworthy to enioye hir ? Leaue of , leaue of , your owne pollycie , which is but folly , and embrace my ordinaunce , as it is your dutie . For I pulle down whome I will , and set vp whome I wil. Though God speaketh not thus to vs audibely : yet suer , he nedes must thus speake in our conscience inwardly . Wherfore let vs leaue of to dispute , and beginne to praye , We must praye for the Quenes estate and not dispute of hir right . that it maye please hym to stably she hir seate amonge vs , and to sende hir longe lyfe and quiet reigne , to defende hir and vs from inuasions abrode and conspiracies at home , to geue hir grace to seeke his honour , and maynteine the truthe , to guide hir harte in the choise of hir husbande , and to make hir frutefull , and the mother of manye chyldren , that thys Realme maye haue the graftes of so goodly a tree , That oure chyldren and posterite maye see hirs occupying hir throne , with honour , ioye , & quietnes . The remembraunce of hir vertues carieth me awaye from my matter : wherfore I return . And becaus Ari. is thought to be of such authorite in this matter , Answer to Aristo . let vs a litle examine his woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the male is moore mete to rule then the female , well , what inferre you ? ergo the woman vnmete . I denie that argument , you should rather saye the woman is not so mete , that we could graunt you , and not a whyt hurt our cause : for otherwyse no man will reason , as to say this man is better learned then the other : ergo thother is vnlearned . Chalke is whyter then cheese : ergo cheese is black . No man that knoweth what comparison is , wyll bryng two contraries in one comparison , as to saye pitche is blacker then snowe , or fyer is whotter then water . But if they compare two thynges together they must be suche as they haue in one qualite or propertie maius et minus . As I saye right . A man is more mete to rule then a childe . That is not by affirmacion and negacion , as because th one is apt , therfore thother is not , and euen so of a man and a woman , he is more mete : therfore it foloweth not that she is vtterly vnmete . And therfore Plato Arist. master not a whit wurse learned then his scholer , Plat. in Timeo . saith : Magistratus vtriusque Sexus preficimus nuptijs , our maner is to make officers of both sexes to ordre mariage . And saint Paule as we haue declared , gyueth them a kynd of gouernment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gouerne the house . And lykewyse Aristo , Arist. in Eth. lib. 8. Cap. 10. him selfe in the Ethikes . So that neither Philosopher , nor Apostle , dealeth with them so hardly as you do . But Arist. 3. polit: saieth , that cities be euil gouerned by women . What , by al or by some ? if he saye by all , we can reproue him by many instances : if he saye by some : we can saye the same of men . So that you se : that these be no oracles which you bring in out of Aristotle , wherby ( if you haue no better authoritie then this ) you can not put them out of possession . In this poynte I can not but think you much blame wurthy , not that maliciously ( as many do ) you peruert the sayinges of the authors : But for that negligently , you passe them ouer without waying and vnderstandinge their sayinges , without conferring and matching place with place , and saying with saying . For if in the citinge of Aristotle you had ioigned the Ethikes with the Pollitikes , I surely beleue , that you wold haue made him none of your iury in this matter . Lib. 8. ca. 10. Vt supra . For in the Ethikes handlinge the kindes of rule , what is a Monarchie , what an Aristocratie , and what a Democratie , saithe of the rule of the man and the wife thus : Viro cum vxore ius id intercedit , quod est in optimorum potestate . Nam pro dignitate ijs in rebus imperat , quae dignae sunt viro . Quae autem feminam decent : eas ei tribuit . Qu od si in omnibus presit vir ac dominetur : in paucorum potestatem fit mutatio , quoniam contra dignitatem facit , non qui est praestantior . Interdum etiam mulieres praesunt cum amplum patrimonium consecutae sunt . The rule and kind of gouernment betwixt the man and the wife saithe Arist: A Senate wher mani rule together . is like the gouernment of the chiefe , or of a Senate . For the man accordinge to his wurthines , ruleth in such thinges as becommeth him , and the wife in suche as is meete for her . If so be the man will rule and beare the swaye in all : Then is the rule chaunged into an Oligarchie , that is , where a fewe beare the stroke , An Oligarchie is where a sew beare the stroke and herein he dothe otherwise then becommeth him . Sometime women also hauing great and large patrimony beare the sway . In the which wordes I noote first , that the Philosopher leaueth a kind of rule to the woman , whiche is hers so muche by nature , as the husbande pullinge it from her , entreth into a kinde of tirannie and violateth the moste naturall and best ordre . As those do which turne an Aristocratie to an Oligarchie that is the better into the worse . Secondly if I woulde grate vpon the wordes , and take the aduauntage of the comparison : I mighte neare gather an equall authoritie betwixte the wife and the husbande . For euery man knoweth that in the rule of the chefe , whiche is called Aristocratie ( whereunro he likeneth that in Mariage ) there is equalitie and none vsurpeth vpon an other . But I will not so followe the aduauntage of mine argumente : that I will confounde goddes apoyntmente . Thirdlye it appeareth plaine by this place of Aristotle : that in his time it was a common order that women enheritoures , shoulde rule their landes , houses , and possessions ( Whiche is oure case ) and yet not be thoughte to do againe nature in so doinge : These things considered , you must nedes not only be thought to deale to straightly with this sexe by plucking from them all , when your Philosopher geueth them some , but also to be much ouersene in ouerseing and perusing your authors . But leaste Aristotle shoulde kepe vs to long from matter of more weight and authoritie , I wil return again from the Philosopher to the Apostle . If you reason in this place of S. Paule . 1. Cor. 14. Non permitto mulieri loqui . I suffer not a woman to speke in the congregacion . Ergo , not to rule , thinking that it is formall , a minore ad maius from the lesse to the more : your logike and diuinitie both do fail you . For it is not to be taken thus , Paul forbiddeth her the les for her vnaptnes , Ergo , he debarreth her of the greater . But in dede it is contrary wise , he forbiddeth her the greater and more chargeable function whiche is the spirituall ministerie and preaching : therefore it followeth not that he shutteth her from the les , whiche is extern pollicy . No man I think doubteth but that the Ecclesiasticall function is greater and more chargeable then the other , The churche mans office of more charge than the temporall rulers . for th one concerneth the bodye , and the other the soule . The one reacheth no further then outwarde actes , but the other pearceth to the harte and thoughtes That binedeth in earthe the bodye , thys fettereth boothe in heauen and in earthe , the soule : The one as Sainte August : saithe , threatneth prisones , the other eternall damnacy on . Aug. & hem tr . n.q. ca. ita corp. The one maye be executed by deputies : the other muste execute him selfe de manu tua . &c. To the one is required iustice and no great learning : thother can not be without great lerning and knowledge . Ezech. 3. & . 33. Th one treteth of the world , thother of heauen , th one of thinges temporall , thother of thinges eternall , and to be shorte , the one belongeth to this life , and the other to lyfe euerlastinge . Wherefore what wyll serue the one : wyll not serue the other . For they bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good churchman mighte be a good ruler as Samuel was : but euery good ruler ran not be a good churchman . Thus we see that Sainte Paule thrustinge that Sexe from the greater function and office : dothe not also disable it to execute the other which is lesse . But you wil say in England she muste haue both . How can she discharge both , if you make th one so hard ? I answer that in dede both belonge to her but not in one maner . For in th one ( as pollicye ) she hath a function , How the Quene may ouersee the churche , and yet be no priest . Exod. 32. that is she must be a doer : in the other she hath th authority and ouersight but not the function and practise as we se in the common welth of the Iewes . First betwixt Aaron and Moises . Moises comptrolled Aaron , but yet he executed not Araons office , he offred no incense nor sacrifice ordinarely , he medled not with tharke , nor any such thing as belonged to the priesthode , he ware not the garments , he ministred not the sacraments , and yet had he authoritie to redresse his faults , as it appeareth in the matter about the calf , Exod. 4. and by the commission whiche he receiued at Gods hand Tu eris illi in deum & ille erit os tuum . Thou shalt be his God and he thy speche man . Well but Moises aucthority ( saye some ) was not ouer the priests , because he was a prince , but in that he was a priest , and so was it lawful for him to meddle with church matters , because he was a churche man . This hold they , that wold haue priestes to be kinges : and not kinges ouerscers of priestes . Ther grounds to proue him a priest : be these . First that the psalme calleth him so . Psalm. 98. Moises & Aaron inter sacerdotes eius . &c. Moises and Aaron amonge his priestes . Secondarely , that saint August . vpon the same psalme saith so . And .3 . that to the Hebrewes , and in Exodus he is said to sprinkle bloud vpon the aultar . Last of al , that a prince can not geue to an other , that he hath not him selfe : and therfore if he be not a priest he can not electe , nominate , ordeine , or correcte priestes . To these I aunswere shortly , and first to the first . In the Psalme howe so euer the old interpreters gaue it , we rede in the Hebrewe Cohanim , whiche is a worde indifferent to the chief priestes , or thechief princes , wherfore suche as doo best vnderstande that tongue , geue it thus . Moises & Aaron inter ministros eius . Moises and Aaron among his ministers , and to proue that it may be so , the scripture calleth Dauid his sonnes Cohanim . ministers . For no man is so fond to saie , 2. Sam. 8. that a kinges sonnes were priestes . Yea the best among the Hebrewes interpreting this woorde , giue it in Chorei sheino . Moises & Aaron inter eos qui inuocant nomen eius . Moises and Aaron among those , that called vpon his name . Thus we see that this place truly vnderstande maketh no whyt to proue Moises priesthod . To the exposition of S. Aug. whose wordes be these . Aperte enim in illis literis Aaron nominatur sacerdos : de Moise non ibi dicitur quod sacerdoserat , sed si hoc non erat quid erat ? Nunquid sacerdote maior esse poterat ? Exproprat Psalmus quia et ipse sacerdos erat . Moises et Aaron &c. In that place Aaron is plainly called a priest : but of Moises it is not said that he was a priest . If he were not that , what was he than ? Could he be greater then a priest . The Psalme doth vtter it that he was a priest . To this exposition , I saye myne answere , is that saint August . Not vnderstanding the Hebrewe , was easely deceaued , and being wrapped in these two places of scriptures , wherin there semed contradiction , leaueth them at a iarre as he found them , the one to say he was : and the other he was not : whiche maner of interpretacion , & reconciliation of scriptures , howe it is to be lyked : I leaue to the learned reader to iudge . 24. Exod. Heb. 9. 3. That whiche Moises is reported in Exodus , and the Hebrewes to haue done as a priest , it hurteth vs nothing . For he might do sometimes that extraordinarely , which be longed to the priest , as we read that kinges readde the boke of the law , and yet were no priestes . Yea , al the children of Israel , at their comming out of Egipt , dyd as much as this came to , for euery one sprinkled bloud vpon theit dore postes in the passeouer , and yet they could not all be pristes . And this sprincling of bloud vpon the aultar , was but a solempne ceremony , for the time done , and not suche a function , as than was proprely appointed to the priestes . But to put the matter out of doubt . If Moises were a prieste , than were there two highe priestes at ones , whiche coulde not be , by the lawe , and also Moises must nedes be in feriour to Aaron , because Aaron , and not he : is there called the highe priest . Thus we se how lightly , light argumentes may be aunswered , and I would wyshe , that as easely , obstinate men could be satisfied . The last is of as litle force as the rest , and therfor I say to it shortly , that it is grounded vpon a false principle , or maxima , whiche is that none can giue to another that it hath not it selfe . We see that as the phisicions say , the braine being the origine of the senewes : giueth to the whole body , sensum & motum , sense and mouing , and yet by their opinion lacketh it selfe . Againe , the earth giueth to all frutes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche Arist. saith : is spens motus , that is , that they should growe and moue to a greater quantitie , and yet the earthe it selfe , neither moueth toward bygnes nor increaceth one way nor other . And if a prince may geue to a lawyer , authoritie to plead lawe , though he can not pleade him selfe and prescribe a Tanner how he shall tanne , though he tanne not him self , being neither a lawyer nor a tanner , why may he not I pray you in lyke maner , constitute , apoint , correct , and ouerse the church men , though he be no churche man him self . But the meaning of these men , is to driue princes from ouerseing them , that they might in the meane time liue out of subiection . And now the name being odious , because theire dissolute lyfe , hath purchased them an euell name , they thinke ( when no shifte els will serue ) that princes will not medle with the authoritie , les they should be combred with the priestes infamie . What the Princes authorite was ouer the bysshoppes and priestes aperith in the .2 . of the kinges , 2. Re. ca. 12 where Ioas checketh the bysshop and priestes for not bestowing the offeringes vpon the reparation of the the temple , and enioyneth them to do it . If the prince hadd not this authorite ouer his bisshoppes and priestes , why should S. Paul haue said omnis anima . Let euery soule be subiect to the higher power : Rom. 13. he saith not al temporal soules , or al saue priests : This authorite kept the princes & emperours after christs time , vntil the beast of Rome made them worse than beasts : as apearith by Constantinus Magnus , who was the moderator of the great counsell of Nece . And by Iustiniane whiche writeth to Peter the maister of his chappel matters , Neceph . lib 8. Tripart . hist. cap. 5 where he saieth Iuuemus , we commaunde that all Bysshops and Priestes do not from henceforth whisper thir Seruice , but so pronounce it with an audible voyce , that the people may heare & vnderstande them . &c. In nouell consti 123. This Emperour , euen in matters of the churche , toke vpon him th authoritie to appoint them an order in their Seruice , howe dare then our proude prelates ( very fooles in deede to them that were then ) wrastle with the Prince in this matter ? But to oure matter we see by these examples , that the Princes hadde authorite in spiritualties to ouersee them and order them : but meddled not with the function in executing , for that belonged only to the Priestes : Lo , I truste you nowe perceaue , howe the functions doo differ . But th autorite ouer both may lawfully be in one . And that maketh not the Prince beynge a woman , vtterlye vnmete to gouerne , because she hath in somme repect to doo in bothe . This I haue sayde by the waye lest our aduersaries the Papistes , should snatche this at my hande whyle I thus seuer th offices that I meane ( as they doo ) to pull from the Prince the ouersight and gouernment of the churche . I may not tary longer in that matter at this tyme . A tyme shall come peraduenture when it shall be more largly handeled . In the meane tyme , I retourne to my purposed argument : Furthermore where it is sayde thou shalt chuse a Kynge amonge thy brethren , and not among thy systers . Deut. 17. And thereuppon is inferred , that we may haue no Quene . It is the like reason as if a man shuld say . Mar. 2. Christ said Veni ad vocandum peccatores ad penitentiam , that is I am come to cal men sinners , and not women sinners . Therfor , either women be no sinners : or if they be , they shal not bee saued : or as one resoned examinet se ipsum homo , let a man examin him self : and then communicate , ergo , 1. Cor. 11. women may not . And Christ shal at the latter day saye , Venite benedicte and not Benedicte . Therfore the women shal not com in heauen , or nearer to this our purpose , Math. 18 Luk. 18 si peccauerit in te frater tuus . If thi brother offend the neuer so oft . forgeue him : hereupon I gather , that I nede not to forgeue mi sister . In al tongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a singuler good grace , and speciallye in the Hebrue tonge wher Ach which signifieth a brother dothe not only comprehend also a sister but a nephewe to . Ach. signifieth , brother , sister and Nephew . And through out the whole scripture the masculine comprehendeth the feminin , or els sure we must say with the phrenitik postellus : that women be not yet redemed , but men and that they must haue a woman to dye for them , aswell as men hadde Christe . Postellus phrensy . That place of Scripture , which commaundeth a brother to be a king emong the Iewes , had no relacion to a sister , as these men make it , but to straungers . For it followeth non constituus regem alterius gentis . Thou shalt not make the a kinge of a straunge nation . For the people of God , hauing no neighbours that worshipped the true God as thei did : could not haue chosen any straunger to be their kinge , but they shoulde haue bene in daunger of swaruing from God , and falling to Idolatrie . And therfore was it necessary , to apoynt great coate to Englande , no more than you wolde apoint the English law , which is the litle cote to Rome our lawe muste direct vs , because it best agreeth with our country , we haue no further to do with the ciuil law then in arch matters , that is for testaments , mariages and such other , as for landes , and enheritance , pains for offences and many other poynts touching the law : ours doth meruelously iarre with the ciuill law , as we shall in some poyntes declare . Wherfore to burden vs with the ciuil lawe ? is asmuch as if you shoulde perswade the Scottes to vse the Garamantes law , to kil men at .50 . and women at .40 . because the countrey being somwhat barren , can not wel norish such , as by their age can do no greate good . But that you may see , that the ciuill lawe , and oures , agreeth like harpe and harrowe : we wil confer them in a fewe poyntes . And because this matter wherof we treate , concerneth enheritaunce : we wil first speake of inheritance . In England the Eldest sonne inheriteth , the sathers landes only , sauing in Gauel kind . And in mi opinion it is good pollicie , for the continuaunce of houses . For nothing soner destroieth greate houses , then the deuision of then heritance , as it appeareth in Germany , The deuision of inheritance , destroyeth noble houses . and wil more hereafter to our posterity , when the yong brothern shall not be made abbottes bishops , and cardinals as they haue hitherto bene . In the Ciuil law , the children succede indifferentlye in their fathers patrimony , in fendis the sonnes , and in other both sonnes and daughters l. max. vit. ff. sancimus C. de lib. praet . Item in Autent . de hered. ab intest in princ . et in . ff. 〈◊〉 . et ff. cum filius . Iust. de hered. Where you see not only our lawe farre to disagree with this : But also that the ciuil lawe graunteth enheritaunce to the females , whiche , you would plucke away . The cyuill lawe , geueth the father power ouer his childe in lyse and death , specially , that whiche is called Ius vetus , as it aperith Le. 2. C. de par. qui fil dict et le . in suis Edelib . et posth . C. de pat: ptatē . But in England if any father should kill his sonne : he should be try sed vp for his labor . The cyuill lawe maketh the children of traytors , Infames , but committeth them not to perpetual prison , as they do in Englande . In the cyuil lawe , the king , or lorde of the soile , T it de legtute . ff & lo. & Ti. Iust. de le. app . tut . hath nothinge to do with wardes or tutorshippes , but the next of kynne , if the father in his lyfe tyme apoynte none : but in our law , the kyng hath the wardeship of all that holde of him in capite or knightes seruice . And as it was graunted to the crowne , vpon a necessary respect : So must it not be pulled away , Wardeships are not rashly to be pulled from the prince so longe as the same cause remaineth . It was geuen him at the first , in consideration of the great charges in warre , and the smale reuenues that belonged to the crowne . And though suche orders seme hard , thorough th abusing of them , by some gredy guttes : Yet the realme , hauing alwaies , almost contynuall warres , with the Frenche , or Scottes , or both : who so euer goeth about to pul from the crown suche helpes : vnwittingly , maketh a breache for the enemy to inuade vs . Wherfore I would wishe , that suche as out of gods boke will comptroll the kinges exchequer , should well vnderstand the matter , befor he brought it into the pulpit . In the ciuill lawe , Const. Iust. l. fin . C. qund tut . velcur esse desinunt . the tutorshippe endith in the males at .14 . yeares of age , and in the females , at . 12. But our lawe kepeth him in nonage vntill . 21. yeres . The cyuil lawe by ndeth not him to marry , by the force of his wardship , where his Tutor wyll : L●nec sil . Cde nup. I sisil . famile si puel tut l. in con uict . C de nup. C. de nup. Marriage must be free and in his own choise , and may not be compelled by his father , muche lesse by this tutor . But in England , he tutor hath his mariage , or maketh him to paye tor his libertie , how that commeth to passe , and how in different it is , let the lawyers answer . I medle no surher , but to she we that it is so . The cyuill lawe so sauoreth lyfe : that it graunteth a traitour his aduocate to defend his innocencie , L. seruum ff publ. vi castr. nu. 5 Bart. but in our lawe he can haue none to speake for him , but him self . For the fault is counted ( and that iustly ) so heynous , that it taketh from him , all maner of helpe , to put other in feare . Againe , the cyuill lawe condempneth no man , onles he either confesse the faulte , or be openly conuicte by witnes sufficient . But our lawe committeth it to the veredict of 12. men , indwellers in the countrey , wher the trespas is committed , The triall of capitall crimes by 12. men . who pronounceth giltie if they thinke so , whether he confesseth it or no , and oft tymes rather vpon their own conscience , then ani great witnes or other euidence . This order as it was in it self at the first without corruption : was maruelous concionable and godly , and in my iudgement much better then the cyuil order . For they to wring out the confession of the fault committed , are driuen to vse tormentes , and to puny she before they haue tried the faulte , wherein they are ofte tymes deceaued , by rackynge those whiche haue not offended , and dryuinge them for paynes of tormentes to saye that they neuer did , as I haue harde , happened at Tubinga , in the wirtenberg lande , Against racking . that a man was broken vpon the whele for murdring an other , which after was found aliue , the smarts of the tormentes made him to confesse it , and lye of him self . In monument wherof his image standeth yet in a glasse wyndowe of the churche , euen as he was vpon the whele . Agayne there was in Englande , an Italian , not longe agoo , who ( as they saye ) passed thorowe all the tormentes in Venice , and escaped without confessing the faulte , whiche in deede he hadde committed . On the other syde our . The quest mongers . 12. men the questmongers , being indwellers in the countrey , and men of skyll , shall learne by the circumstannces , as by the life of the man , the common fame of the people , or their own search in the matter : whether he be suche a one or no , and so without racking , wresting , and tormenting , the deede maye be founde . But in deede at these dayes it is growen to great corruption , and that thorow one speciall meanes , or two which be these . If there be any noble man dwellinge in the countrey either a Duke , a Marques , an Earle , or Baron : The iuries and quests corrupted He shall lyghtlye haue in his retynewe all the cobbes in the countrey , whiche be the questmongers , and if any matter be touchinge him , his man , or his frende , whether it bee a cryme capitall , or Nisi prius , sent downe for landes : the case shal wey as he wil. The freholders reteinours to great men For his deteynors must nedes haue an eye to my lorde , though they should go to the deuill for it : and so be some innocentes knyt vp , and some offenders delyuered , some titles of inheritaunce lost , against al iustice and right . Another is , if my lord wyll not offend the Statute of retynewe : then must the hyghe Shrife be his frende : And the vnder thefe ( vndershrise I should saye ) his man . He empaneleth the quest either suche as dare not displease my lorde , or for good will , will not . And so that way betwixt the highe these and vnderthese , my L. and the curstmongers , The corruption of the Sherifs poore men are out weyed . This corruption if it be not loked to : wil not make this order ( whiche was the best that could be ) to be the wickedst that can be . But as I sayde , in it selfe ( me thinke ) it hath much more iustice , equytie , and indifferencie , then the cyuill or rather cruel rack hath . If I should peruse and compare all poyntes wherein ours differ from the cyuill : and shewe that for our countrey it is muche meeter , I should neuer make an ende . Wherfore these shal be sufficient , to shewe that you must brynge our owne weyghtes , to weye our matters by , and not straungers , or els we must take you for an euell Clarke of the markett . Therfore if you will iudge well of our municipall matters : you muste let vs alone with our own coate , and geue the great boye his . Nowe I passe to certen inconueniences whiche are thought to come of womens rule . The inconueniences that folowe wo mens rule . The first . Many inconueniences do commonly followe the rule of women and their enheritinge of kyngdomes , as the losse of holdes , and auncient possessions as experience teacheth of late daies , by the departing from Hams , Guisnes , and Calyce , with all that we hadde in Fraunce , besides the daungeringe of the realme to be gouerned by straungers , which thing of late was muche feared , and not vnlyke to happen . For the first , it is to trewe : that in that womans reigne Englande was put to a sore plunge through hir wylfulnes : which wold moue warre , when she might haue bene at peax , vpon no iust cause , but because ( as you wold haue her ) she wold shew her a louing worme and an obediente wife , rather then a catefull gouernes . That follye was accidente to her person , England hath hitherto taken greater losse by mens rule then by womens . and not proper to her sexe . But admit it to be throughe the fault of a woman : haue we not had as greate , and greater by men ? who loste olde Brytaine to Iulius and the Romaines ? men . Who loste it againe to the Saxons ? men . Of whom wone it William conquerour ? of men : who lost it to the Danes ? men , who lost Normandie , Brytanie , Gascoigne , and Guine , and al our right in Fraunce ? men , who lost Bulloigne , Bullenois and all the rest ? a man . Who killed the Scottish King , when Henry . 8. was in Fraunce ? a woman or at the least her army ? who brought in the light of gods worde into Englande ? a woman , who lighteth now again the candle after it was put oute ? a woman , whereby it is euident that we haue , not yet so muche cause to complaine of losse by them , as by men . And in oure histories whiche we haue before cited : wee maye see manye common welthes by women enlarged , or at the leaste well preserued , but fewe ey ther muche weakened , or vtterlye destroyed . Onles you tell me of the destruction of Troye , which notwithstandinge , was rather thorowe the follie of Paris , then anye rule of Helena , and as for thys losse we haue nowe , I doubte not , but as the olde fathers are wonte to saye , that as by a woman came death : so by a woman was broughte fourthe life . In like manner as bi a womans ( whether negligence , or misfortune , I wote not we haue taken this wound ( so bi anothers diligence and felicitie , we shal haue it againe healed . If euerye man coulde perswade him selfe of as good successe by her as I do my selfe : I doubte not but the Frenche , and the Scottes bothe , shoulde haue theyr handes full , I praye God oure vnthanckfulnes make vs not to fare the worse . The .2 . inconuenience . The next and greatest inconvenience and daunger to be feared is , that if a woman inherit : the realm by mariage shall be transferred to straungers . A greate matter I confesse if it so bee , yet GOD maye do with his owne what he liste . Scitote ( saith the Prophet ) quia deus est dominator in regno hominum , et ipsius regnum est , & cuicunque vult dabit illud : if he will translate it , Ecclesi. 10. who can let it ? Yea in another King Henries daies . And some translation and ioigning of realmes maye turne to muche good , and the wealth and tranquilitie of many . As if we had had a Kinge for your Quene , or you a King for oures , it had bene a goodly translacion : to haue vnited bothe realmes in dominion , regiment and law , as thei be in nature , language , and maners . I suppose a great dele better for your country , than as it is now , thus to be matched , yea subiected and slaued to the proudest , vntruest and the mooste tirannicall nacion , The heny yokes of the french vnder the sonne . I except not the Spaniardes , whose dominion the Italians in Millane , Naples , Scicilie , and elsse where : can muche better brouke and abide , then the light and inconstant French , Caesar . in comment . as Cesar calleth them . If you and we had ioigned together : it had made no great matter , on which side the kinge had bene , so he had bene religious . I graunte if all thinges answer , it is better ioignynge at home , then chusing abrode . As if he be no verye base or meane person , if he loue and feare God , if he be of the same religion , The orna mentes of an honieborie ma. indued with good and commendable qualities of wisdome , Iustice , Manhode , Temperaunce , giftes of languages knowledge of Countries , pitifull , mercifull , constaunte , sobre , no hearer of flatterers , continent , not prodigal , but liberal , no extorcioner , &c. Such a one if God shoulde lot any Quene , were to be preserred , to any abrode . Onles all these , myght be found in a straunger , and therto iouned nobilitie and auncientnes of lynage , and the nation beyng such , as vse not to rule cruelly , but rather fatherly , then lordly . For by suche a one coulde come no great harme , but verye muche good . As for example , if your Quene , shoulde haue founde oute some Germaine , or some suche other , whose Gouernmente is not rygorous ( as in deede theirs is not ) theyr hartes not ambytious , the same Religion , good bryngynge vppe , a manne of actiuitie , whose auncetoures haue bene religious , lyncked wyth manye Prynces , eyther by Consanguinitie , Affinitie , or sure Societie , and league , of whome there coulde be no doubte of conueying the treasure to any other nacion , or bringing in of hys owne countrye men to oppresse the Subiectes ( as vndoubtedly the Spanyardes and Frenche woulde ) . Suche a one I saye , if God appoynted : I see not why the name of a straunger , shuld be odiouse , it is religion and likenes of maners , that ioigne men together , Such as be of the same faithe be no straungers . or at the least shoulde so couple them : that agreing therin , we shuld not much stick in the rest , In the kingdom of heauen , is nother Iew nor gentile man nor woman . A stranger if he be a goodman , is as deare in the fight of God , as he that is born in the middest of Edenbrough . This I speake , not because I shute at any one , for that were not onlye malapartnes , but madnesse . But to answer mi obiection , whiche is , that tealmes be vndone by the matchinge of Quenes with straungers . Munsterus in Tab. Scicilia , as the histories report , was quietly and happely gouerned , so longe as the Duke of Sueuia marrying the heir , had it in quiet possession . But after a Pope of Rome , as the duke passed thorowe Italie , to set order in Scicilie , had bi conspiracy murdred him , it fel euery daye more and more to decay . So that it standeth not so much in the chusing of a straunger , as what he is that you chuse . He is one of our brethren , if he be a faithfull Christian , it is maners , faith , and behauior , and not nacyons that make men strangers one to an other . A man in his own country , at home , if he be not of the houshold of faith : is a straunger . And contrary wise , wher there is one faith , one baptisine , and one Christ : ther is narrower fraternite then , if they came out of one wombe : But to conclude , we must commit all this to God , Subiectes mai wish but not wringe Quenes to mariage . who hath the hartes of rulers in his handes , as the flouds of waters , and wil so dispose them as shal be most to their peax , to the realmes good , and hys honor , let vs not meddle with bridelinge of Quenes in mariage this way or that wai , we are none of those to whome it shal be saide , who shal geue this woman . Now thus thou seest good reader , that al this wynde shaketh no corne , that this bolde blustering blaste , though it puffeth , and bloweth neuer so muche : Yet can it not moue , or ones stirre the suer grouded rock of verite . And though it be the propertie of Northren blastes to coole and freese : yet in the hartes of good christians , faithfull subiectes , and true , well warmed with natuall loue , and defended with the walles of wysdome , obedience , and dutie : it can do nothing . It may peraduenture make a sewe weake redes to wagge , whiche wil styrre at euery litle puffe of wynde : But the stronge and harde Ookes sure roted in loialtie , and growen to a iust perfection in the discipline of dutie : will neuer stirre a leafe for it , considering that this blaste is sent out of Aeolus at the request of dame disobedience , to hindre good Aeneas , sayling to the porte and hauen of quietnes and loyaltie . Though thou warte not disposed of thy selfe , either for opinion of th author , or for the noueltie of the matter , to stande to thy tackle against this storm : yet I doubt not , but now by me rather put in mynde of that thou knowest , then taught that thou wart ignorant in : thou wilt sone contempne this gale of wynd , A recapitulacion . and take it to be nothinge , but as it is named verye wynde indede . Thou seest it euydently proued , that it standeth well inoughe with nature and all good order , with iustice and equitie , with lawe and reason , with Gods and mans ordinaunce , with custome and antiquitie : that a woman leafte by hir progenitors , true heire of a realme , hauing the consent of hir people , the stablishment of lawe , auncient custome , and Gods callyng , to confyrme the same : may vndoubttedly , succede her auncettors lawfullye reignyng , in lawful succession , both to enheritance and regiment . Thou seest no scripture is agaynste it , truelye vnderst ande , but rather both in example and practise , and also in expresse word and meaninge , altogether with it . Thou seest no lawe wherto we be bounde , to debarre this sexe of this right : but in euerye wyse to graunte it them , as it shal come to their course . And that the rule beyng ioyned to th inheritaunce , can no more be plucked from it , sauynge iustice inviolated , then thy soule from thy body , and thou yet alyue . Thou seest last of all , that th inconueniences that be feared , be rather bugges to feare babes , then matter to moue men and specially christen men , which loke not so much to tharme of man , as to the helpe of God for their safetie : which trust not in horsse and harnes , glayues and gunnes , and such other worldly meanes but in inuocation and faith , and in the mightie arme of God , Psal. 147. Who delighteth no more in the legges of a goodly made man , then in the lamenes of a creeple , Nor in the rugged lookes of a desperate warry our : then in the mylde countenaunce of a wyse Woman . Wherfore the matter standyng so , that whosoeuer rule , man or chyld , male or female , God must be our shilde , fortresse , and bulwarke : Let vs do our dutie bi trusting him , We must cast our care vpon God . and he wyl do his , by helpyng vs , and so much the rather , because that now , it is more like the glory shal be his , if the victorie be ours , Then if we had some great Goliah , some lustie champion , to take the matter in hand . For the next way is , to make him shrink from vs , to put ether our whole trust in any other , or so to parte the prayse with him : that his maiestie shal haue one pece , & our pollicie another . We may not part with god How oft crieth he to the Israelites . Nay , go to now , cal vpon your gods to helpe you , let me se what thei can do for you . Runne to your leaguefellowe the Egiptian and kynge of Assiria , in whom you haue put your trust . Let them shyld you , agaynst those euyls that shal come vpon you . Wherfore let vs say with Dauid , Hii in curribus , Hii in equis , nos autem in nomine domini inuocabimus . Trust who wyl in their stout kinges : Psal. 19. we call vpon our God to help our good Quene . Now thou art perswaded , thou true Englyshe heart , that thou maist and oughtest to take , esteme , and honour one of this Sexe appointed of God to rule ouer the , for thie naturall , and lawful soueraigne : it is thy part to know and learne , and after to do and performe all maner of dutie to her , which occupieth by moost iust title , th imperial throne of this Realme . And that thou maist the rather , the willinglier , and gladlier do it : I mynd by Gods grace , to treat a lytle of the dutie thou oughest her , of the good hope thou mayst conceiue of her , and the fruit of doyng or balkynge thy dutie towardes her . Whiche . iii. thynges , whyle I runne ouer : thynke it not longe , for I mynde not to make any long discourse . There is no man ether of wyt so dull , of vnderstandyng so ssender , or of malice so obstinate : but wyl and must confesse , that God by nature , haue so ordained all thinges : that mankinde shoulde not onelye rule , and haue the dominion ouer other creatures , which be not of nature so excellent as he is , but also , one man ouer an other : that some ruling and some obeing , concorde and ttanquilite might continue . For if al should ruie : there shuld be none to obey . Or if all should obey : there should be none to rule . Some be made to rule and some to obeye . Wherfore , God hath so disposed his creatures in this world : that suche as he wyl deck and beautifie , with his singular giftes , should by rulyng other , that lacke them , be meanes to ayde and helpe them . For God so careth for the preseruacion of this godly and comly frame of his , the world : that he will not leaue it without meanes of order , where by it may contynew . And though it be his peculiar propertie , to haue dominion and rule , as the onely kyng and monarke : yet because our dulnes can not conceaue his bryghtnes , nor our infirmitie his maiestie ( as the people of Israel say de to Moises , Exod. 20. let not the Lorde speake to vs but thou ) therfore he communicateth not only his power , Deu. 20. Exod. 22. rule , honour , and maiestie to men : but also his owne name , callynge them Gods : that by their manhod , they myght conferre with men , as men , and by their name and office , represent a dyuine maiestie as God . Psal. 81. Psal. 28. Ego dixi dij estis , say eth he . I saye you be Goddes . Agayne . Deus stetit in sinagoga deorum . God stode emong the assemble of Gods , that is magistrates . Thus it pleased God to adourne his anoynted with so noble a name : that we whiche be of nature rebellious , shuld beholde in them not only flesh and bloud , whiche they haue common with vs , but also a dyuine and godly maiestie , which they haue geuen them of God . So that we shuld rather fixe our eyes vpon their office , whiche is gods : then vpon their person whiche is mans . If this order were not in nature , al thynges woulde growe to confusion , while euerye man , as he were of greater power : so coulde and woulde oppresse suche as were of lesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Theodoret saithe ) the greate fishes eate vp the small , and the weaker beastes , be the strongers pray . Therefore , it is not saide withoute great cause of the apostle : that the Magistrate is for our good . For he defendeth oure bodies from the murderers , oure goodes from the rauenoure , and oure landes from the oppressour . Seing then that God by nature , Ro. 13. hath thus placed Magistrates in deede to be watchmen to kepe our cities , to preserue our lande from th enemy abrode , and conspirator and oppressor at home : we shuld be to much ingrate : if we shulde not loue hym or her , that careth for vs , and to obstinat if we should not obey them that rule not for their own pleasure , but for our commoditie . Hereto we be exhorted by many places of scripture , wherunto , if we herken not : we prouoke gods vengaunce to gush out against vs : out of whose moste holye mouth , they come . Let euerye soule ( saithe Paul ) obey the higher power , as ordeined of God : for who resisteth the power , Ro. 13. resisteth Gods ordinaunce . In whiche woordes is conteined both a precept and a pain . A precepte , in that he commaundeth all to obey , exceptinge none , neither priest nor Monke saithe Chrisost. Chrys. 10. hom. 23 which muste aswell obey , as the layitie . A pain , in that he vttreth them to be gods rebels and aduersaries , which do resiste the power ordeined of God . For who violateth the ordinaunce : violateth the ordeiner , whiche was God . But because almoste none doubte of this , that they must obey ( onles it be a few dissolute Anabaptistes ) and many be ignoraunt , wherin they shoulde obey : therfore did Paule him self not omit to teach , that they muste be obeyed in honor and paimentes . Cui vectigal , Obedience consisteth of . ii . thinges . vectigal , cui honor , honorem . For it is not inough to paye them their due , as a man payeth his hirelinge , or his miller for grindinge his corne : but he muste also yelde him his due honoure , whyche muste firste come from the harte , and then be vttered in outwarde humblenes . The Persians thoughte ther kinges and rulers to represent such a diuine maiestye : How the persian , honoured their kinges . that they fell flat on their faces before theyr souereigne . And the same we read to be vsed among the kinges of Iury . The like wherof , the histories do reporte of the Turkes , that they haue not onlye as muche honor geuen them as the kings of Persia had : but also who so euer speaketh to him , at his goinge from him , How the Turkes honoure theirking . neuer turneth his backe vppon hym , but goeth backwarde so longe as he is in the same place wyth him . Fewe I thincke will allowe thys , yet muste they learne hereby , that greate honour is due to that estate , and thincke it no Idolatrye as some men vse to terme it , either to bare thy head or bowe thy knee to the chiefest minister of God , yea if thou doest it not thou makest an idoll of thy selfe , To knele to a prince is no Idolatry . whyle thou liftest vppe thy basenesse to that heighte , that thou wylte not stoupe , where thou oughtest , nor geue honoure where thou shouldest . What is els to make an Idoll of thy selfe , but to honour thy self , where thou oughtest not , and pull downe Goddes Maiestye , where thou shouldest not : Ah we bee all Adams children , yea and the deuels to , if we goe no further : But Adams children , be distincte in degres , Degrees of men . euen by the ordinaunce of God . As we rede through oute the Bible : Mat. 12. and Christe in the newe Testamente confirmeth it , sayinge : geue to Cefar that is his . And the apostle : go before one another in honoure . Ro. 12. So that they may rightlye chalendge it , and we be bound to yelde it . But this will not be onles we firste bow at home in oure heartes , and learne to stoupe , sayinge in oure selfes . What ? thou arte a subiecte not called to honoure , Therefore thou muste not pearche vp , before thou beist called : And couldest thou , if thou warte in the same place suffer ( if it were not for thine owne sake , yet for the dignities and office sake ) to be withoute honoure ? If we can thus reason wyth oure owne proude stomackes : we shall soone leaue of to be Adames children , and become Goddes and the Quenes obedient subiectes . The hart ( I say ) must be framed and brought into the circle of obedience : Obedience spryngeth from the hart . and then wyll all the reaste followe . Thy knee shall bowe , thy Cap shall of , thy tonge shall reuerently speake of thy soueraign , when and wher thou oughtest . For lyke as the fountain being clear , or trobled the water that goeth from it , must be good or bad : so the hearte beynge in order , the reaste canne not bee out of order . Thy tong must be dedicated to God , to speke wel and reuerently of his minister , for els as Salomon saith : he will make the birdes of the ayre to vtter thy rebellion . Furthermore , it is thy boundeduti to geue her , The .2 . part of obedyence . Dein . 1. olymth . when she calleth for part of thi goods that as Demosth . saith , by parting with a little : thou maist keepe the whole . Is it not better to healpe the mother and mistres of thy country , with thy goods and body : then by withholding thy hande , and nigging , to make her not hable to kepe out thine ennemy ? haddest thou rather that thy auncient ennemy , the proud french man , or vntrusty scot , should come to ransake thy coffers , to deflour thy wife , to rauish thy daughters , to beat thy childrens brains vpon the walles , to fire thy house , to spoile thy goodes , driue away thy cattle , enioy thine enheritaunce , cut thine own throte , and bring thy country to naughte : then that the Quenes officer should take the .20 . parte of thy possessions , for thy defence ? If thou wilt not haue these mischiefes to happen thou must do thy dutye in paying with a franke and free hart , without grutching or groning , specially , seing thou gatherest all that thou hast , in her peax . Shuldest thou that arte a husbandman follow thy tillage , reape thy corn , and enioy it : if thou wart not defended by her diligence ? Shouldest thou that arte a grasier kepe thy fat Bullockes and flockes of shepe , til they were fatte : if she were not thy shephearde ? Shouldest thou that arte a marchant cary out , and fetch home , to thy exceding gain , thy merchaundise : onles she were thine Admirall ? Could the Lord or gentleman enioy his rents , if she defended not the tenauntes ? Coulde the bishops ruffle in their robes , kepe their great houses , and haue their thousands yerely , withal the rest of ther superfluitie : if she wer not their bulwarke , and tooke care for them , while thei care not for her ? And to be short there is none that should enioy his owne : if her protection were not . If thou mystrust the my spendyng of that thou geuest , and she taketh : thou art to folish . For could she that in al her lyse , hath liued vpon her owne , so humbly without pride , so moderately with out prodigalitie , so maydenly without pompe : now find in her heart , in vnnecessary charges to lashe out thine ? Wilt thou haue a tast , how prodigal or pompous she is ? I pray the then marke these two poynts which I know to be true ( although in that Sexe they be straunge ) vii . yeres after her fathers death , The quenes sobrietie in aparel . she had so proud a stomake , and so much delighted in glisteryng gases of the world , in gay apparell , riche attyre and precious iewels : that in all that tyme , she neuer loked vpon those that her father left her but ones , and that agaynst her wyll . And after so gloried in them : that there came neuer gold nor stone vpon her head , tyl her sister enforced her , to lay of her former sobrenes , and bear her company in her glisteryng gaynes . Yea , and than she so ware it , as euery man myght se , that her bodie caried that , which her heart misliked . I am sure , that her maidenly apparel , which she vsed in Kyng Edwardes tyme , The pompe of english ladies abated by the quenes example . made the noble mens daughters and wyues , to be ashamed , to be drest and paynted lyke pecockes , being more moued with hir most vertuous example : then with all that euer Paule and Peter wrote , touchyng that matter . Yea this I know that a great mans daughter , receaiuinge from Ladye Marie before she was Quene , goodly apparel of tynsyll , cloth of golde , and veluet , layd on with parchement lace of gold : when she sawe it , sayde , what shal I doo with it ? mary saide a gentle woman weare it . Nay quod she , that were a shame to followe my lady Mary against Gods woorde , A yonge ladies answere . and leaue my lady Ely zabeth , whiche foloweth Gods woorde . See that good example , is ofte tymes muche better , then a great deale of preachinge . And this all men knowe , that when al the ladies hent vp th attire of the Scottish skyttes , at the commyng in of the Scottishe Quene , to go vnbrydled , and with their heares frownsed and curled and double curled : she altered nothinge , but to the shame of them all , kepte hir olde maydenly shamefastnesse . &c. An other thyng to declare , how lytle she setteth by this worldlye pompe , is this . That in all hir tyme , she neuer medled with monye but agaynst hir wyll , but semed to set so lytle by it : that she thought , to touche it , was to defile hir pure handes consecrated to turne ouer good bookes , to lyfte vp vnto God in prayer , and to deale almes to the pore . Are not these argumentes sufficient to make the thynke of hir : that she wyll neyther call to the before she hath nede , nor mispend it vaynely af-after she hath it ? An to liberalitie . Wherfore if thou bearest the hart of a christian : thou wylt ministre to christes lieutenaunt willinglye , and gladly . If thou bast the mynde of a trewe subiect : thou wylt not see thy souereigne lacke . If thou haste the forcaste of a wyse man , thou wylt be content with a lytle , to purchase safetie of the whole . If thou hast the stomack of a good english man , thou wylt with body and goodes , keepe out the forren ennemy , whiche would be glad , through thy disobedience , to salute thee at thy gate : wherfore be not couetous , where thou shouldest be lyberall , nor vnkynde , where thou shouldest be thanckfull , nor waywarde , where thou shouldest be forwarde . Take to thee , the stomacke of a free palfraye , and not the froward touches of a restie iade . Li. demori It is the propertie of th one , saieth Seneca , to goo forwarde lustelye with the Shadowe of a wande , and of the other , to renne backwarde , put you neuer so muche the spurres to hym . Nowe by cause our nature is so dull , that it can not be stirred vp withoute some hope of benefytte : Therfore I wyll briefly shewe what good hope there is , by all lykelyhode , of this godly gouernesse . And to the intent , I myght appeare to saye of hir for conscience sake , what I thinke and knowe , withoute suspicion of flatterie , or hope of benefyt : Therefore I haue suppressed my name : that my penne might be the freer . Wherfor if thou thinkest that either I speake more then I thynke , or do that I do for any hope of benefite : thou doest me wrong in misiudging : and hir great iniury in not beleuing . If I should reherse al thynges which myght put vs in hope of hir good , godly , and vertuous reigne : I shoulde peruse hir wholle lyfe paste : But that were to longe and rather perteyneth to the Storie to be wrytten of hir , The quenes bringing vp . then to this argument , wherfore I wil only touch one or . 2. things to giue goodmen good occasion , to gesse at the rest . It is knowen to al men howe vertuosly and virginly keshe hath bene brought vp what wise , honest , discrete , sober , and godly women she hath had about her , howe she hath bene trained in learning , and that not vulgare and common , but the purest and the best which is most commended at these dais , as the tonges , artes , and gods word , wherin she so excedingly profited , as I my selfe can wytnes , that . vii . year past , she was not in the best kind of learning inferior to those that al theyr lyse tyme had ben brought vp in the vniuersities , and were counted iolly felowes . So that it is lyke , that nowe , she is not meanlye instructed and armed with good letters . If then learnyng and the conuersation with such as be wyse and honest , fashioneth and frameth the mynde ( as Plato sayth ) and maketh it tractable as waxe , to prynt in good images of vertues and modest maners : And commonly , wel tilled land bryngeth forth good frutes : we must nedes conceiue great hope , yea in a manner be assured : that as she hath passed many of our kynges , and alour Quenes in these good studies and Sciences : so she must nedes exceede them in the rest of her lyfe and gouern ment . And that you may vnderstand that there hath not bene , nor is in her , learnyng without nature , and knowledge without towardnes , to practise : I wyl tel you , what I haue credebly hearde , and assuredly beleue of her . For I woulde wyshe of God , that all men knew by her asmuch as I do : that thei might conceiue of her the same opinion that I haue .

Her first scholemaster with whome I was familiar , a man very honest and learned , The Quenes schole maisters answer . emongst other talke , which we had of her ( for I was curious in questioning and he gentle in answeringe ) tolde me once , that he learned eueri day more other , then she of him . It semed to me a mistery , as in dede it was , but because he wold not kepe me in doubt , he thus expounded it . I teach her wordes ( quod he ) and she me things . I teache her the tongues to speake : and her modest and maidenly life , teacheth me workes to do . For ( saith he ) I think she is the best inclined and disposed of any in all Europe . It semed to me a goodly commendacion of her , and a witty saying of him , and therfor not to be forgotten : In like maner , an Italian , An Italians sayinge of the Quene which taught her his tonge ( thoughe that nacion lightlye praise not out of their own country ) said once to me that he founde in her . ii . qualities , whiche are neuer lightly yock fellowes in one woman , whiche were a singuler witte , and a meruelous meeke stomacke , I would haue thoughte that these men had thus commended her , because she was their mistresse : but by certaine knowledge other waies I vnderstode : that it was true , and that they might haue said much more , and not haue lied . This disposition and godly towardnes being in her then , can not now be but muche encreased by continuaunce of study , hauing about her such as feare God , increasing in yeares , and taught bi affliction , which as ( Dauid saith ) bringeth understanding , and in a nother place . Psal. 104. Bonum mihi domine quod humiliasti me It is my great profite Lorde that thou hast brought me lowe , The Quenes aduersitie . for hereby I haue learned thy law , and of this I think no English man is ignorant : that her affliction hath ben far aboue the condicion of a kings daughter . For there was no more behind , to make a very Iphigenia of her , but her offring vp , vpon the altare of the Scaffolde . How she behaued her selfe in those stormes and tempestes , let them wytnesse , who beyng hir aduersaries : hadde the muynge of her . I wyll saye nothynge , though I coulde saye muche : But this I see , and therefore muste saye , that than she muste nedes be in hir affliction maruelous pacient : whiche sheweth hir selfe now in this prosperitie to be vtterly without desyre of reuenge : or els she would haue geuen some token or this daye of remembraunce , howe she was handled . It was no smal iniurie that she suffered in the protectors dayes , when certen venymous vipers spued oute their poyson against hir to dymynishe hir honour : The Quenes affliction in the protectors daies . But God hir father and defender , made hir so muche the more to enter in to the hartes of good people : howe muche the earnestlyer they wente aboute to harme hir . Was it no wrong think you that she susteyned of late dayes , to be first a prysoner in her owne house , and garded with a sorte of cutthrotes whiche euer gaped for the spoyle of hir house , that they myght haue bene fyngeryng of sum what ? Then with great solempniti , The Quene committed to the Tour. with bandes of harnessed hangemen ( happie was he that might haue the carying of hir ) to be setched vp , as the greatest traytour in the worlde , hoisted into the tower , there kept not lyke a kynges doughter and a Quenes sister : but as one that hadde come out of Turkey to betraye Englande . What assemblies and counselles ? What examinacions and rackynges , of poore men was there , to fynde out the knyfe that shoulde cutte hir throte ? what gaping among my Lordes of the clargie , to see the daye wherein they myght washe their goodly whyte ratchettes in her innocent bloude ? thinckinge that then none shoulde be spared , for they sawe the bloude of the father wash of the Scaffold , the daughters bloud , the husbandes , the wifes , the yonger brothers , the elders , and so one after an other , tyll the hangemanne was wearye . When they sawe that so much woode was spente in Smith fielde about holy Martirs sacrificed to the God in the boxe : that poore folckes for lacke died for colde in London : when they sawe the streates of London so decked and adourned wyth Gallowes , and behanged with gentlemens carcases : that my L. of London coulde not haue place to goo a procession : when they sawe all these notable tragedies wherein no respecte was hadde , neither of sexe nor kynred , neither of age nor innocency , neither of noble nor vnnoble : had not these ratchetters good cause to hope : that this blessed woman shoulde haue followed , and so they haue bene out of feare of thys daye , whiche is come vppon them ?

What mente those charitable Churchemenne thincke you towardes her ? whan they coulde not bee contente , to suffer Sir Thomas Wiat vpon the scaffolde ( euen at the houre of his deathe , betwixte the axe and the block , when it is like men wil not lie ) to discharge her , of that was laid against her , and vnburden hys owne conscience of that , he thoughte at that time hee stoode giltie in , for hurtynge her to saue himselfe , when he testified to the people that she was cleare . Cried not weston , beleue him not , be leue him not ? For the racke hath wrounge out other maner of matter . Oh tyrannes , and rake helles . Was he rather to be beleued vpon your cruel racke , than nowe , vpon the scaffolde . when he feared the tearyng of his fleshe , then when he myght loke for helles tormentes ? whan it stode vpon the losse of hys carcasse , than whan he must daunger his soule ? Dyd you not here , vtter your mischeuous mindes , and meanings , that you cared not , though he went to the deuyll , so you myght haue bene ryd of her . These be the comfortable goostly fathers , which must be at a mans clbowe , when he is redy to dye . Whose regard of the Soule is suche : as thei must nedes haue their ghostly chyld , euen with the last breath , lash out most shame ful lyes , to maintaine their malice , & murder . These fellowes can vse Confession to serue their tourne , for the destruction of such , as they would haue out of the way . If their Confession serued not to such purposes , I warrant you , thei would not set a blewe point by it . Thus had she the whole worlde agaynst her , with all the spyte and malyce that could be deuised : And yet she is so far offron sekyng reueng : that I am surely per swaded , that she prayeth for them . Are not these great tokens thou good subiect , of much mercy to follow ? Marke her comming in , and compare it with others She commeth in lyke a lambe , and not lyke a Lyon , lyke a mother , and not lyke a stepdam . She russheth not in at the fyrst chop , to violate and breake former lawes , to stirre her people to chaunge what they list , before order be taken by lawe . She hangeth no man , she behedeth none . She burneth none , spoileth none . I wisse if my L. Cardinal had known her clemency : he would not haue made so much hast in dying so sone to follow his mistres , My L. of London wiser than the Cardinall . and to be out of the daunger of this . I like my L. of London better : for thoughe he haue deserued a great deale more : yet he neither renneth away , nor hangeth him selfe , nor nothinge , but trusteth to find grace , which neuer deserued any . But you wil say that this Quene hath no such aduantage against men , as thother had , and therfore is merciful whether she wil or no : you say wel but not al , is ther no aduauntage to be taken , thinke you ? I wil not affirme , because I am no lawyer . But I wil axe thys for my learning of the lawyers , whether it be a faulte by statute to take away the title or any part of it which belongeth to the king or Quenes stile ? as to take from it by no order of law , but by priuate authoritie , thys part supreame head of the church of England . If it be a faulte , of what force were the writtes , whereby the Parliament was called , that tooke awaye the supremacie , if the writtes for lacke of wordes of form , wer not good in the law : by what authoritie did that parliament repeale . K. H. and K E. lawes or make anye newe ? by what authoritie , if they were not sufficiently called , receiued they the bishop of Rome ? And after by his authoritie , broiled , and murdred so many martirs ? Surely if the first were vnlawful , the laste can haue no warraunte , if the lawyers finde this to be so : hath then the Quene none aduauntage againste men thincke you ? if it be so : then must you confesse , that there is a meruelous mercy and no rigour , an exceding pacience , and no desire of reueng in her . If it be not so : yet might she fynde good quarels els to deale more hardly with som then she doth . In Quene Maries first daies the bisshoppes that were maryed were thruste out of the parliament house before any lawe , and all maryed deanes and archedeacons oute of the conuocation , many putte out of their lyuinges and other restored withoute force of lawe . If that were lawfull for hir : why is it not lawful for this ? Yea some noble men and Gentlemen were depryued of those landes whiche the kynge had genen them withoute tarying for any lawe : lest my Lord of Winchester , should haue lost his quarters rent . Many churches were chaunged , many altares set vp , many masses sayde , many dredges sunge , before the lawe was repealed , all was done in post haste . Some for feare peraduenture that they shoulde not els haue hadde the blestered masse , whole fyue yeares in the worship of the fyue Gaudees of the blessed virgin Mary . Nowe we see that thinges be doone with more aduisement and lesse haste , although there be a better warraunte for this then for that . For she knoweth that to bee trewe whiche Seneca sayeth , Velox consilium sequitur penitentia . But the deuil is a diligent felowe , he bestirreth him in his matters , for he euer mistrusteth he shuld come to late . Rom. 2. Contrariwyse God is longanimus of great pacience , and maketh his to be the lyke , rather to loke for amendement : then by and by to seke destruction and reuenge . Wherfore she being gods chosen instrument to represent here among vs his maiestie : walketh wisely in the steps of him that hath called hir , and studieth diligently to represent a lyuely image in hir mortalite of his incomparable and infinice maiestie , by vsing correction without seueritie , by sekyng the loste with clemencie , by gouerning wisely without fury , with weying and iudging without rashenes , with purging il rumors with deliberacion , and to conclude , in doing hir dutie without affection . Besides furth it is not the lest token of all to perswade vs of hir happy and godly procedinges , that she piketh out some such couselors to serue hir ( and I trust will do more ) as be neither of common wytte nor common experience , of whom some by trauaile in straunge countreis , som by learning , some by practise and lyke authoritie in other rulers daies , some by affliction either one waye or other : for their gistes and graces whiche they haue receiued at Gods hande , bee men mete to be called to suche roumes . And if any man thinkes there be inter azimos fermentum let them leaue that to God and tyme , and descant not to farre of it . Herein she well putteth in practise that is counselled by Ecclesiasticus , saying consiliarius sit tibi vnus de mille . Eccl. 6. Culle out of a thousand a counsellour , for it is no matter of small waight to chuse counsellors as it aperith by the counsell and successe of Roboam whiche was of two sortes . 1. Reg 12. Th auncient men & Senators gaue him counsel & aduise to kepe the people in order by loue , gentlenes , and clemency , thother aduised hym not to spare but to lay about him to chop of their heades , to towre them , hange them , burne them , awai with them , dead men do no harme , and to make his litle finger heauier vpon his people than was his fathers body . These ware lusty laddes these were suche : as would wyne all our lose all . But they founde at the last as other that haue folowed them very Hieroboamites as wrissles , Wyn chesters and some other their scholers yet aliue , that as Horatius saieth vis consilij expers , Horat. in od . s. mole ruit sua . fearsnes without wisdome , and counsel , cummeth to a folishe ende . I doubt not but hir maiestie if she could , woulde chuse hir counsell of the nobilyte , she being her selfe the head of that order and patronesse : but if she shal espie out meaner men of greater experience , farther reache , and more scyence , then they be : it is not to be feared , but then nobles both for their owne safetie , and the Quenes , would gladly lotte to them selfes ( though she woulde not require it ) suche as myght put them in mynde of thynges they remember not , either because they haue not exercised and beaten their heads about it : or by lookyng to their lordships haue not had leisure to studdy for pollicies . But wise men by study and noble men by birth , wyll make suche an harmony in the common wealth : as neyther Frenche nor Scotte , shal be hable to interrupte the concorde : and it to be hoped that neyther the one parte in respect of their nobilitie , wyll contempne the other for their basenes nor enuie than for their wisdom : nor thother part through th admiracion of their own giftes , set light by the honour & auncientnes of the peres . 1. Cor. 12. Learne a similitude saith Paul of the body of man , how eche member is not the head , & yet hath his necessary vse in the bodye , wherefore if some be wiser , and some nobler , som richer , and som porer : I doubt not but like good marmers they will all consider , that they must all trauaile to bringe the ship of the common welth , the Church of Christe , and the Quenes realm , to a quiet port , which wil not be : if they striue , who shall tend the sail , and who the helm , who shall sounde , and who clense the Pumpe , who shal do this , and who shal do that . Iosephe with King Pharao kept by his counsel al the kings people from staruinge , a meane man and a straunger , pulled out of Prison , wher he lay for a great crime . Gen. 41. And Daniell gouerned Chaldea better then all the Princes ther , and his seruice was more acceptable to the king then all the rest : Mardocheus by the help of Hester , Hester . 8. kept Assuerus from the foulest murdre , that euer was deuised . And yet he was but a meane man to be of a kinges counsell , being not onlye a straunger , but also suche an abiecte , as satte at the kinges gate without office , dignitie , countenaunce , or anye estimacion , yea and of suche a stomacke , as he woulde not stoupe to the proudest of all the reaste . M. Haman , who was , domine fac totum , Whiche had like to haue cost him the best ioynte he caried aboute . Wherefore if meane men be called to that honoure : lette no manne repine at it . For sometime vnder a homelye coate , lieth hidden muche treasure , and pure golde is founde among muche drosse . Pro. 21. A wise man saithe Salomon climeth vp into the cities , of the stronge and mightye , and destroieth all the strengthe that he trusteth to : if I had but. 10. Nestors , said Agamenon Troy could not stand longe . Consideringe then that aswell in the choise of counselloures as in all other thynges oure mooste deare soueraigne taketh that waye : as all godlye wise men muste needes accompte the best : and geueth vs by these buddes and floures , so greate hoope of singulare frute : we maye if we bee nor stoones in sence , and monsters in malice , cheare and feede our selues with the good successe , we hope to haue by her . One thinge there is that maketh my harte to blede in my belly for her : That when al her progenitoures commonly haue founde their realm in quiet : She good Lady receiueth it at the hande of her sister intangled ( I will not saye oppressed ) wyth forren warres , the french on th one side , and the scots on thother , which sucking oute of their auncettors , poisoned breasts , immortal and dedly hatred against this realme , lie in waite like theues , to inuade and to spoil it . In token wherof the french freke , as it is said after truce was taken : When he hard of . Q. M. death kept stil his Germains about him , vpon hope that if there had ben any stir in England , he might haue set in a fote . And for that purpose , had willed the cardinal of lotharing , to confer with our churchmen , to se what mighte be done , whether he did so or no God knoweth : but it is certain that the cardnall had suche commission : but God hath dispatched their deuises . And besides that she is thus lefte : who seeth not the realme not Philipped , but flesed for Philips sake , by mainteining all the last sommer , such a nauy on the seas , and an army on the land , besides som tokens of loue that passed ( I am sure ) from the Quene to her spouse , to shew that she was a louing wife : Alas what remeadye ? it is a miserable case : Psal. 10. but this will be the help , first to flee to God , and say on euery side . In do , mino confido , quomodo dicitis animae mae transmigra in montem sicut passer . Our trust is in God , thoughe the French and scots , and the deuil him selfe had conspired against our souerein , whiche is anima nostra , oure life and confort . Shal not we with God and pollicy , be hable to do asmuch for the preseruation of our country , as Philip of Macedonie did with pollicy alone ? Gemistus . Princes of il beginninges , oft mak good endinges . who comming to his kingdom in as il case and worse , then this vertuous Lady doth to hers , hauing the Illyrians , the Paenyans , the Thessalonyans , the Boetians and the Atheniens , in his neck : so vsed the matter by making peax with some , by leaguinge with other , and by war with the rest , one after another , that within .iii. yeres space , he gatte again that his ancettors had lost , and made al his enemies to stoupe , and not long after became th emperor of al Grece . 2. Samu. 3. In like maner Dauid entred into his kingdom , when the Philistins had made a meruelus slaughter in Israel , and killed king Saul and his sonnes in the field , and yet with in a while , he recouered the losses , and had the better of al his enemies round about him : So I doubt not , but God shal send this Iudith grace and power , to cut of Holophernes hed , and this Deborah to saue her people , and knock out Siceras brains , com he either out of fraunce , or out of scotland . But so much the soner : if al men like true subiectes , put to their helping hande , knowinge that it is theyr quarrell aswell as hers . Come of you bishoppes , away with your superfluities , Aduise to the bishops . yeld vp your thousands , be content with hundreds as they be in other reformed Churches , where be as greate learned men as you are . Let your portion be priestlike and not princelike . Let the Quene haue the rest of your temporalties and other lands to maintain these warres which you procured , Bishoppes landes . and your mistresse left her , and with the rest to builde and founde scholes thorow oute the realme : that euerye parishe church may haue his preacher , euery City his superintendent to liue honestly and not pompously , whiche wil neuer be , onles your landes be dispersed and bestowed vpon many , which now feadeth and fatteth but one . Remember that Abimeleck , when Dauid in his banishment wold haue dined with him , 1. Sam. 21 kept such hospitaliti : that he had no bread in his house to geue him , but the Shew bred . wher was all his superfluity to keepe your pretensed hospitalitie ? for that is the cause that you alledge , why you must haue thousands as though you were commaunded to kepe hospitalitie , rather with a thousande , then with a hundreth : I would our country man Wicliefes boke whych he wrote deecclesia , were in print , and there shoulde you see that your wrinches and cauillations , be nothing worthe . It was my chaunce to happen of it in ones hand that brought it out of Bohemia . Lay to youre handes , Aduise to the noble men . you noble men , and rather sel a pece of your enheritance to help the Quene , then by a little backwardnes to ventre all , and to se a proud French man , your heir , or a Scot , the steward of your landes , learn you of th auncient senators of Rome , and let your wiues , take example by theirs , to sette more by youre Prince , then your pomp , by your country , then by your curiositie and vnfitting superfluitie in apparel , dyet , and other vnnecessaries . Liui. 3 de . These Romaines of whome I speake being stressed and almoste brought to the last cast , by the long and daungerous warres of Hanibal , and the Frenche , did not only lyke louing fathers to their countrey , bring in their mony and goodes , without hinching or pinching , to reliefe the charges of their common welth : But also partly by honest perswasion , and partly by their good example , prouoked the noble matrones their wiues , to bringe in their ouches , ringes , chaines , bracelettes , and other iewelles , to be bestowed in the necessary defense of their countrey . Oh you Englishe ladies , learne here rather to weare Romain hartes , then Spanish knaks , Aduise to the ladies . rather to helpe youre countrey , then hinder youre husbandes , to make your quene ryche for your defense then your husbandes poore for your garish gainesse . If euery one of you would but imploy your ringes and chaines , or the price of your superfluous ruffes , furres , fringes , and suche other trinkettes , vpon the necessary defence of your countrey : I thinke you shuld make the quene much richer , & habler to mete with your enemies , and your selfes much the honester , & reddier to withstande Satan whiche this waye goeth about to sift you . leaue of your pride & leaue a good example as the Romain ladies did to your posterite , of loue to your countrey , loyaltie to your quene , To the Gentlemen & honestie towardes God and man . Be liberal you Gentlemen & thinke it not inough to serue the quene with your bodies , but helpe also with your goodes . Suffer not the Gentlemen of Fraunce to make you their slaues . Some of you knowe what natured men they be , beware that the rest feele not . It wil be a shame and to great a vilanie for you , which in al ages haue bene hable to holde their nose to the grindstone , nowe either for sparing of your goodes , which is niggardie , or feare of your liues , which is cowardise , to be their pezantes , whose lordes your Auncettors were . Loke to this geare you . Lawyers , whiche for a lyttle spending of your breath in chatering in the Chancery , and common place : become the Lordes of your cuntreis , and leaue your sonnes so great liuelodes as thei be noble mens matches . Some in sport cal you drudges and not iudges , but I thinke in god earnest that it is contrary that you make you and your lordes and al other drudges . In this your so gret gain forget not what you owe to your prince , by whose protection you haue had leasure to study , & now time to plead . If your countrie be not kept in peax , your law wil be litle worth , neither your copes nor coifes wil serue to any vse . I would you could al finde in your hartes to be as liberal toward your prince as some of you haue bene of late to the orders of Friers . Be no niggardes you marchauntes of your gaines to releue the quene , To the marchaunts for if you be : the vengeaunce of God wil come vppon your hurdes and bankes , the tratling Scot shal knocke out your chestes botoms , Iacob . 5. shal enioy your machaundize , meete out your veluets and silkes , carry awaye your clothes , brenne your fayre houses , and rule in your citie of London , which the lord forbyd : In like maner you Farmers and Franklins , you yomen and riche Cobbes , abroad with your rusty ryals & your old Angels , which you hourd vp : for the ruste of them shal be to your condempnacion , because you couetously kepe Gods creatures from their true vse , wherfore thei were made . They are called curraunt & not slepaunt . Helpe your countrey with them , let the quene haue part of them , that you may peaceably enioy the rest . wherfore hourd you them vp , and for whome ? Psal. 38. Thesaurizas nesciens cui congregas . I am sure your meaning is thereby to leaue your sonnes and heires , landes and possessions , pastures wel stored , houses wel furnished , and honest soms of money to marrv your doughters . But if thou best not liberal towardes the defence of thy country : who shal be thine heire ? The pocky frenche man and the scoruy Scot : thyne olde gold shal be caried away into Fraunce , thy sonne and thou shalt be made gally slaues . And where thou thinkest to marry thy daughter richelye : thou shalt see both hir and hir mother defiled before thy face miserably . Thy sonnes enheritaunce shal be chaines in the gally , wherwith he shal be fettered , a whippe vpon his bare skinne , if he row not to the death , and an horse lofe and water for his dayly dyet . Oh thynke vppon this , thynke vppon it , you hourders and hyders of Gods creatures . Lette not that mucke of the molde , those rustye Royalles be dearer to you , then your countrey , your Quene , your wyfe , and children , your owne bodies and lyues . What a spyte were it , that you shoulde be the Treasurers of your mortall foes , that you shoulde keepe for them to carry awaye , To the husbandmen . and hyde from your Quene to enryche the robber . And you husbande men whiche haue Gods plenty , aboundaunce of his blessinges . Sticke not to helpe your natural cuntrey so muche as you can . God is benificiall vnto you , be not vnthankfull to his chefe minister . For like as the springes and brookes renne into the sea : so must all mens trauail tourne to the defence of his countrey . If the springes should withholde their water : at the last the sea shuld lacke So if euery one of you hold back your hand : what shal become of your countrey & next of your selues ? The Philosophers say that the sonne draweth vp the moistnes of the water in the sea , and therof maketh the cloudes whiche after according to the wil of God , be caried ouer al the face of th earth to water it , & of that water , which commeth from the cloudes , riseth the springes and ryuers , so that neither the sea can be without the springes , nor the springs with out the cloudes , nor the cloudes without the sea . Lo what a mutuall contribution here is in helping one an other . In like maner if you yelde not to the defence of your countries , parte of your frutes : it shal be ouerrunne for lacke of helpe with your enemies , and what shall then become of you ? If you yelde liberallie to your head , she shal be hable by Gods grace to defend you with her souldiars , so that you may eare in hope , sow in suertie , reape with ioye , and eate with plenty . Is not this sea of yours , your countey and quene , by many meanes sucked drie thynke you ? Is it a Small charge to maynteyne a nomber of shyppes against the Frenche that they haue no leasure to lande in Englande , and inuade you ? To maynteyne an armie in the borders , to keepe the countrey from burnynge and spoylynge ? What saye you to the buyldynge of block houses by the seas side , the prouision of harnes , gunnes , and weapons for the warre , to the kepinge about her , a great counsel of wisemen to debate for your welth and safegard , to the sendinge embassadors hyther and thither , with a thousand more charges whiche wer to long to recken : From whence must thys come ? but from the frutes of the earth , which by quietnes you gather : and without her defence you must lose . Oh you count it a great matter , to geue . 3. or . 4 shillings in the pound . Oh England , England , thou knowest not thine own welth : because thou seest not other countries penury . Oh if thou sawest the pezantes of Fraunce , howe they are scraped to the bones , and what extremities they suffer : thou woldest think thy self blessed ( as in dede thou art ) whiche haste rather fathers and mothers to thy gouernoures , then Kinges or Quenes . The husbandman in Fraunce , al that he hath gotten in his whole life , louseth it vpon one day . For when so euer they haue warre ( as they are neuer without it ) the kings souldiers enter into the poore mans house , eateth and drinketh vp al that euer he hath , geueth their horse his corn , so longe as it lasteth , without paying a farthinge , and neuer departeth so long as there is any thing left in the hous . This was the maner : How the french pezantes bee handled . but this king hathe amended it with the wurse , for his souldiours come not thither , but his rakehels th officers , which pare them euen to the bones , the pore man neuer goeth to the market , to sel any thing : but he paieth a tolle , almost the half of that he selleth : he eateth neither pigge , gose , capon , nor hen : but he must pay as much for the tribute of it there , as it might be bought for here : h. Ovnhappy and miserable men that liue vnder this yocke . In Italy they say it is not much better , The husbandmans state in Italie . the husband men be there so rich : that the best coate he weareth is sacking , his nether stockes of his hose , be his own skin , his diet and fare not very costly , for he commeth to the market with a henne or two in one hande , and a dosen egges in a nette in the other , whiche beynge solde and tolde , he bieth and carrieth home wyth him , no Biefe or Mutton , Veale or sea fishe , as you do : but a quarte of oyle to make sallettes of hearbes , wherewith he liueth all the weke followinge . And in Germanie thoughe they be in some better case then thother : The countrimen in Germani . yet eat thei more rotes then flesh . For what cheare so euer they haue beside , they are sure of rotes and stinckinge hearbes , whiche they call crowte . Thus these men liue and thinke them selues happy : if thei may haue inough of this . Now compare them with thee : and thou shalt see howe happye thou arte . They eat hearbes : and thou Beefe and Mutton . Thei rotes : A comparing of the English man with other country men . and thou butter , chese , and egges . Thei drinck commonly water : and thou good ale and beare . Thei go from the market with a sallet : and thou with good fleshe fill thy wallet . They lightlye neuer see anye sea fish : and thou hast thy belly full of it . They paye till their bones rattle in their skin : and thou layest vp for thy sonne and heir . Thou art twise or thrise in thy life time called vppon to healpe thy Countrye , with a subsidie or contribution : and they daily pay and neuer cease . Thou liuest like a Lorde , and they like dogges . God defende vs from the feling of their misery . I am a fraid our grutching and groning , will make vs to taste of this whip , as it must nedes come to passe , if thy heade haue not wherewith to defende the : these wil be the frutes of thy disobedience We liue in paradise . England is the paradise and not Italy , as commonlye they call it . For they haue figges , The frutes of England and Italy . Orenges , Pomgranates , Grapes , Pepons , Oyle , and herbes : and we haue Shepe , Oxen , Kie , Calues , Connies , Fish , woll , Leade , Clothe , Tinne , Leather , and infinite treasures more , which they lacke . We haue plenty of all thinges : and they scarcesitie of all thinges . Oh if thou knewest thou Englishe man in what welth thou liuest , and in how plentifull a Countrye : Thou wouldest .vii. times of the day fall flat on thy face before God , and geue him thanks , that thou wart born an English man , and not a french pezant , nor an Italy an , nor Almane . What will follow oure grutching . If thou beiste not thanckfull to God , and liberall to thy Quene and Country : the poore pezante of Fraunce , shall enioye thy wealthe : and feele howe happye thou arte , and thou shalt taste of his miserye to knowe howe vnhappye he is . The Frenche shall teache thee to eate rotes and Acornes : seinge thou canste not fynde in thy harte to doe thy dutie , to them that mainetaine thys thy wealthe , Thou muste learne to drincke water , if thou comest vnder his yocke , and spare thy Barly and Ootes , for his greate horses . The Scottes in spite of vs , The folye of the Scottes . haue made him their heade : but they shall tell me or it be long , how wisely they haue dealte , hauer cakes will be good manchet with them within a while . Iosua . God that defended his children of Israel from the Amalechits the Palestines , the Iebusites , the Ammonites , the Moabites , and all the rest of their enemies defend vs from the slauery and misery of that proude nacy on , that cruel people , and tirannous rulers . Furthermor for the sauegard of your country , if you be called to the warres , grutche not nor grone not at it : go with good willes and lusty courages , An to manlines in the warres . rather to mete them in the field , them to tarry til they come home to you , and hang you at your own gates . Play not the milk soppes in making curtsy , who shal go first : but shew your selues true Englishe men in readines , courage , and boldnes : and be ashamed to be the last , feare neither french , nor Scot. For first you haue God , and al his army of angels on your side : you haue right and trouth , God is English . and seeke not to do them wronge , but to defend your own right . Think not that God wil suffer you to be foyled at their handes , for your fall is hys dishonour , if you lose the victory : he must lose the glory . For you fight not only in the quarel of your country : but also and chieflye in the defence of hys true religion , and of his deare sonne Christe , not against men of the same religion , whiche might make th euent doubtfull , but againste his ennemies , Antechristes frendes , the Turkes confederates , ethnikes , Idolaters , and very helhounds . If there wer nothing els to prouoke gods fury and extreme vengaunce against that turkish Valesius the french tiraunte : The french Turke . but that he roigneth him selfe in league wyth Christes sworn enemy the Turke : were it not inough to kindle , yea to enflame the wrath of God againste him ? is he a king or a deuel , a christian or a lucifer , that bi his cursed confederacie so encourageth the Turke , that he nowe dare be bolde to venter vppon Polonia , a Christian realme , whiche hath receiued the gospel . And that way to come into Germany . Oh wicked catise , and fierbrand of hell , which for th increasing of his pompe and vayn glory ( whiche he shall not long enioye ) wil betray Christ and his crosse , The french is Christes enemy & the Turks Friende . to his mortall enemy . Oh folish Germains which se not their owne vndoing . Whiche conspire not together with the rest of christen Princes , to pull out suche a traytour to God and his kyngdome by the eares oute of Fraunce , and hange hym against the sonne a drying : The deuill hath none other of his syde nowe , but him to mainteyne bothe the spirituall and the temporall Antechriste , the Pope and the Turke : GOD can not longe suffer this , though he wynke a whyle at his wretchednes , and suffer him to scourge vs and other , vntil we knowe our selues : And after vndoubtedly he will pull his feathers , he wyll coole his courage , as he did Nabucadnezer , and others whose example he followeth : wherfore seynge he hath forsaken God lyke an Apostata , and solde him selfe to the deuell : let vs not doubte but God wil be with vs against him : when so euer he shall seeke to wrong vs , and I trust wyll nowe in the latter age of the worlde shewe his myght in cuttynge of this proude Holophernes head , by the hande of our Iudith : Oh blessed is that man that loseth his lyfe against such a Termagaunt : yea more blessed shall they be that spende their lyues against hym , then against his great maister the Turke : for the Turke neuer vnderstode the crosse of Christe , but this Iulian Apostata , is named a deuelles name : Christianissimus . And is in the verye harte of Christendome : and lyke a traitorous Saracene is Christes enemy . The french manhod is not to be feared . Secondarely what people be they with whome we shall matche : are they Giaunts , are they conquerours , or monarks of the world ? No good Englishe man they be effeminate Frenchmen : Stoute in bragge , but nothing in dede . They be such as you haue alwayes made to take their heles . They be your slaues and tributaries : whose Castels , Cyties , and townes , you haue possessed , whose armies you haue not ones but .500 . tymes discomfited , whose noble men you haue manfully killed , spoyled their countrey , brent their cities , taken their kynges , and crowned your owne , in the chiefest cytie of their dominion , as their owne histories do testifie . Tillius in Chrono . Cuminius de bello Burgund . Pol. Virg. Remember our auncettors victories at Crauantum , at Vernolium , about Amias , in the borders of Normandy , at Cressiacum , at Dagincourt , when some tyme they killed . 2000. some tyme . 3000. When they had in the fiielde against vs to helpe them the king of Boheme , the kyng of Scottes , the kyng of Nauare , the Duke of Lotharinge , the Duke of Flaunders , and 26. straunge earles . Till . an. 1339. Yea their histories doo confesse that we haue sorer handled them : then euer the Romains wereable to doo . At this daye the Germaines that come home out of their warres saye : That the Fransois are more afraied of the Englyshe then of any nacion : The Englishemens fault . And it is no maruaile , for we haue thorow Gods help euer had the better of them : Only this was our faulte , whiche was also Hanniballes , that we coulde conquere them when we lyste : but we coulde not vse the victorye , in kepynge that we hadde got , whiche was oure negligence and not lacke of manhode . In oure tyme what good forune haue we had agaist them ? Howe dyd Kynge Henry the eyght Scourge them ? In his youthe , wanne Turwyne and Turney , and in his age Bulloigne , Blackneste , Newe hauen , Th olde man , and all that countrey . When durst these meacockes mete vs in the field ? or if they did : went they not weepynge awaye ? This courage was in our Auncettors , that they thought it a sport to warre with the Frenche men : They contempned them as dishe cloutes : and shall we feare them as conquerors ? They inuaded them in their owne countrey : and shall we suffer them to bragge vs at oure own gates ? Thei haue left vs this glory for our enheritaunce : The common report of the Englyshe . and shal not we leaue it to our posteritie ? It hath ben alwayes sayd of Thenglishe and yet is ( as of the Ombri ) that either they will wynne or they will die . Oh shall we suffer this honour to be taken from vs in our dayes ? Shall not we leaue it aswell to oure children : as our progenitors left it to vs ? Tusshe feare neither their horse nor their gunnes : For when they haue the seas at their backes , in steade of their foxe holes , wherinto they always crepe , and the black byll at their noses , our arrowes in their sides , and English mens lokes in their eies : they wil be so perplexed that they can not tel where to wynde them . Then remember that for this .110 . yeares our auncettors haue scourged them , & kept this noble yle spite of the deuil & them . Sauing that William of Normandy crept in among vs through the cyuill warre of twoo brethren , He rald and Toston . Tillius polyd. And yet what did he ? He leste his posteritie to reigne , which were rather by tyme turned to be Englyshe : then the noble Englyshe , to becomme Frenche , as oure tongue and maners at this daye declareth , whiche differeth very lytle from our Auncettors the valyaunt Saxones . We be the Saxons posteritie . We haue a fewe hunting termes and pedlars Erenche in the lousye lawe , brought in by the Normanes , yet remayning : But the language and customes bee Englyshe and Saxonyshe . I can not tell what Frenche bloude is left . But if there be any Frenche hartes , I woulde they hadde to it the Mall Francois , whiche is their countrey mens enheritaunce : Besydes this you haue the pidlyng Scottes , whiche are alwayes Frenche for their lyues . So we haue had them alwayes , we neuer had to doo with the one , but we hadde the other busy against vs . For they haue bene and are to vs as the Philistines , Iebusites , Amalechites . &c. were to Gods people prickes and thornes in oure sydes , to keepe vs from pryde , or as the Samnites , were to the Romaines rather to exercise vs in warres , then that they were euer hable to doo vs any displeasure : how ofte haue we inuaded them , euen to the harte of their countrey , made notable slaughters , killed their kings , taken their nobles , and did in maner what we list : our victories of late days as Flodon field , Musselborough field , Saint Catherines daye and other , declare that our borders nede more to seare the stealyng of their cattel : them any inuadig of our countries . And that wher to they trust most : shal be theyr greatest confusion , and greatest helpe , I mean the commyng in of the French men into theyr countrie . For nether the begerlines of the land , wil be able to fede the fine mouthed french men , nor the nature of the Scotts can long suffer their yocke , and so wyll they together by the eares . Thus haue we nothing to dismay vs , but al thyng to encorage vs . God to fyght for vs , the strength of our land the courage of our men , the goodnes of the soyle , to geue vs to maintaine warre , the wekenes of our enemies , ouer whom we haue rained , and triumphed , the ryght of the quarrel . And to conclude all likelihode of victory to make vs rather to contemn than then fear them . Wherefore , if thou beist a man : shrinke not . If thou beist a good Subiect , seke no excuses . As one did , when a Noble man mustred his men towardes Bolloigne . One , among the rest , which desired to tary at home , ether because thei hadd some disease , or wer in some part lame , or had some such impediment seing that diuers wer excused , desired that he might tari at home also . Nay saith the noble man , thou art a tall fellowe , young and lusty , hable to the King set uice , thou must nedes go . Alas syr quod he , I haue an impediment , I cannot go . What is that sayd the noble man . Mary my hart faileth me syr , quod he . Yea saith the noble man , is that thy impediment , in dede thou canst not haue a wursse . But I wyll remedie the of that with an halfepeny halter , if there be no other helpe . Suche whyte liuered mylke soppes be no true Englysh , for thei lacke th olde Englishe hartes .

Nowe therfore , it is all our duties , to be in euery wise be obedient to gods liuetenaunt our souereign , in forwardnes , and helping her both with our goods londes , Our duty of obedience . and bodies , when nede is , euerye man in hys callyng . If we do not : we fyrst prouoke Gods wrath agaynst vs , to poure downe his vengeaunce vppon vs , either by sicknes and plagues , or by openinge the mouthe of the earth , and hell to swallowe vs , to the dongeon of damnation , Nu. 16. as Corah , Dathan and Abiram , or to send vs a tirant , in stead of a louiug Quene and mother to raigne ouer vs : or by turning the hart of the prince through our vnkindnes , churlishnes , & rebellion , from vs . That where as she loued vs , and trusted vs : she must be greeued and suspecte vs . And what prouoketh Princes to be lyons , and seuere , yea maketh them tyrants ? but the frowardnes , the churlishnes , the kicking and disobedience of the vnnatural subiectes , as Thucy dides sayth of Harmodius , and Aristogeiton , Thueyd . li. 6. which by the cowarde kyllinge of Hipperchus made Hippias to be a fraied , thei would do the lyke to him . And therupon gat hym a garde about hym , cut his subiects shorter , gaue them lesse libertie , shewed them the lesse loue , ioyned himselfe with other kinges , to make him strong , made harder lawes . Where as before he ruled curteouslye , brake no olde lawes , nor vexed them not . The frowardnes of the people is a great matter to alienate the princes mynde from them : wherefore , if thou wylt haue a good kyng or Quene : playe thou the good subiect . And if thei be of nature enclined to clemencie : prouoke them not to fury . If thei be not : rather study to wynne them by obedience , then to exaspetate them by Rebellion . It is for the synnes of the people that God suffereth tirantes to raign . For if the people did their dutie : God would rewarde them with mercy . The gain of disobedience . By disobedience to thy head , what gainest thou ? but fyrst as I say , Gods wrath , next thi rulers displeasure which as Salomon saith : is death . 3. Trouble of thine owne mynd , while thou kickest agaynst the pricke . Pro. 16 Then the daunger of thi country , in that by thy disobedience , thou openest agate , to let in thy common enemy , both to thy countries and thine owne vndoing . Thou prouokest thi prince to hedge the in , with many lawes , which is fyrst thy deserte , and after thy hurt . For as Arcesilaus sayd , Arcesilaus where there be manye Phisicians and Poticaries : it is a signe there be many diseases : So wher be many lawes : Then gather what we bee in England . it is a token of much disobedience . Last of al , thou art sure , if God punish the not here : yet shalte thou not go scott free in the world to come . Loke vpon the Iewes at this day , who for their rebellious and vnquiet nature , are scattered abrode in the world , theircities destroied , Ioseph de capt. The rebell on of the Iewes . their countries desolate , and their name abhorred . And who redeth Iosephus shal se , that it could not be otherwise . For there was neuer vnder the sonne such a rebellious people . I graunt that the chefe cause was , the refusall of Christ , but God punished that sinne with a nother by sending them vnbuxome hartes , wherbi thei might purchasse their owne destruction . As it came to passe at the last , to the terror of all rebellious and seditious nacions . Thucyd , Polyb. Lin. What made Scicilia that noble ile to be so tossed and turmoiled , as it was ? First betwixt the olde Atheniences the Lacedemonians and after that betwixt the Romains and Carthagiens : but discord among them selues , and diobedience to their rulers ? Scic lia . what made the romains so sone to ouerthrow Grece : but that manye cities refused to be gouerned by the Atheniens and some other by the Macedonians and others by other , Thucyd. so that it was an easy matter to win those countries , that by ciuill warre and disobedience had lost and vndon them selues : what made either Dane or Normand to sette his fote in this noble realm : Englande conquered by discord but werines in the subiectes of their own naturall rulers , and malicious desire to haue innouacions ? This hath ben the vndoing of all countries to be loth to obey , and readye to rebell . Contrariwise where good concorde , and brotherlye vnitie , where loyaltie and obedience is : there muste neades Bee a sure state , what preserueth commonwelthes . as Solon being asked what preserued a common wealthe , answered when the subiectes obey the magistrates , and the magistrates the lawes . This hathe kept the Venetians common welth so longe , and so many hundreth yeres in tranquilitie and honor , in that they haue sought to reuerence good lawes and obey their maiestrats , not because their Aristocratie is the best kynd of Gouernment ( as by no meanes it is nether by reason , experience , nor iudgement of Philosophers . Let vs therfore contende wyth them , in that preserueth them , whiche is humble obedience , faythfulnes , The calof the sedicicus . and true seruice to our countrie , and the head therof . And thinke that it is the call of Sathan , that moueth vs to the contrary , to entangle vs lyke a cunnyng fouler , vsinge such a voyce as we lyke , in the net of destruction , both of body and soule . If we obey , and do our dutie : all the blessinges of God shal be poured vpon vs . We shall lyue in peace bothe of bodie and mynde , with leysure and libertie to serue God freely , without feare of th ennemie to encombre vs in our possessions , All good things folowe obedience . ordrede of Antechriste to vexe our conscience . Our land shall haue Raine and sunne shine in dewe season , our cornes and frutes shall prosper , our cattell and goodes shall encreace , oure bodies shal be without diseases , our myndes quiet with out crosses , our wiues shall not be barren , our children no vnthriftes , our seruauntes no loyterours , nor pickers , our neighbours not enuious but louinge , oure counsellours wyse and prudent , our men of warre couragious , our preachers faithful and not lordlyke , our lawyers not couetous , our iustices no bribares , oure lordes and noble men no fooles , our officers no handmakers , and our gouernors no tyrauntes . For where as God saieth elles Dabo vobis regem in ira inea . Ose. 13. I will geue them a kyng when I am angry , to anger them : He shall then saye to the contrary , Constituam super illos vnctum meum qui regnabit inter illos in aeternum . I wyll apoint them a prince that they shall neuer bee wery of , nor that shal deale with them vncurteously . Do you not heare how lamentably your natural mother your countrey of England , Englandes voyce to hir cluldrē calleth vpon you for obediences saying . Oh , remember remember my dear children in what case you stande , your enemies be round about you , lyke vnsaciable rauenours to pluck me from you , to cast you out of my lap where I haue this . 110 yeres lyke a faithful mother nourished you , a tyme sufficient for me I trow to know you , & you me . I haue bene and am glad of you , I delight and reioyce in you , aboue all other peoples . In declaracion wherof I haue always spued out & cast from me Danes , Frenche , Norwegians , and Scottes . I could brooke none of them for the tender loue that I bare vnto you , of whome I haue my name . I neuer denyed to minister to you my singular commodities , which God hath lent me for you , as corne and cattell , lande and pasture , wull and cloth , Englandes liberalitie toward hir children . lead and tynne , fleshe & fishe , gold and siluer , and all my other treasures : I haue poured them out among you , and enriched you aboue all your neighbours about you : which make them to enuie you , & couet me . Besides this God hathe brought forthe in me , the greatest and excellentest treasure that he hath , for your comfort and al the worldes . He would that out of my wombe should come that seruaunt of his your brother Ihon Wyclefe , who begate Husse , who begat Luther , who begat truth . What greter honor could you or I haue , Christes second birth in England . then that it pleased Christ as it were in a second birth to be borne again of me among you ? And will you now suffer me , or rather by your disobedience purchase me , to be a mother withoute my children , and to be made the nurse of a sorte of infideles Idolaters and Turkes ? Can I abide to be with out you , or can you be content to be without me ? Oh God graunt that I neuer se the day that the basterdly brode of ambytious frenche men , eate and enioy the frutes whiche I prepare for you my deare chyldren : Lette me rather satisfie my thirste with their effeminate bloud , then they should pluck from you my motherly breastes : Sticke to youre mother , as she sticketh to you . Let me keepe in quiet and feede as I haue done your wyues , your children , and your kinsfolkes : Obey your mistres and mine which God hath made lady ouer vs , bothe by nature and lawe . You can not be my children , if you be not her subiectes : I wyll none of you , if you will none of hir . If you loue me you can not hate hir , as my hope is you doo not : if you obey her , honour hir , and loue hir , be you assured that I wyll not fayle you at your neede , with any of my good frutes that you can requyre : I wyll fill your bosomes and your mouthes , your wyues , and your children , with plentie . And if your enemies come against you , I will sound so terrible against them , that their hartes shall fayle them to come of the Seas and treade vpon me . I wyll not suffer so vyle a nacion to remayne quietly , or to haue any fotinge in me : wherfore as a friende I exhorte you , and as a mother require you ( my dere Englysh chyldren , ) to knyt your selues together with brotherly loue , and with vnfained obedience , to defende me and my gouernesse agaynst those your auncient enemies , whiche euer were in feare of you and yet be . If they attempte any thinge againste me , playe the men , and honour me with the sacrifice of their heads and carcases . Then shall I thynke that you bee no mungrelles but the trewe posteritie of my auncient children the olde English men , which by their valiauntnesse made me lady of Fraunce , and gouernesse of al their chefe cyties , follow your fathers steps , & delēd your mothers honour . Be no slaues wher you haue bene lordes , nor subiectes , where you haue bene rulers .

Thus good trew harted Englishe men , speaketh your countrey vnto you , not in worde but in deede . Wherfore geue no dulle eare to hir , nor harken not to any vayne blastes or voyces whiche maye drawe you from the loue of your countrey , from the sauing of your selues , and & the defence of your souereigne . You shall finde loue for your obedience , faithe for your truthe , care and study to kepe you , for your redy good will to obey hir . Let no enchauntment bewitche you . Let no spiririte deceaue you . Let no straunger make you straungers to your selues . You see their reasons be trisles & their wordes but wynde , whiche goo aboute by their blusterynge blastes to blowe you , fyrst from youre dutie to God , whiche commaundeth you to obeye youre Rulars , next from your faith whiche you owe to your prince , for that care and loue whiche she beareth toward you . And last of all from your quiet and countrey : which you can not enioye , but by doing your dutie in obeying . Let vs therfore good brethren I bescche you in the tender mercies of God , in the bowelles of Christe , stoppe our eares from hearing , staye our myndes from conceauing , and shut vp our mouthes from vttering any suche venyme or poyson : whiche these mount-bankes brynge out of our enemies lande , to insecte , poyson , and corrupt vs , vnder the pretence of playsters to salue vs .

Let vs heare God rather then man , which crieth and commaundeth vpon payne of dampnacion , to obey his lieutenaunt and supreme officer : Against whom we can not kicke , but we must be Gods enemies , false subiectes , and Satans seruantes .

Let vs seke to requite her with thankfulnes , which studieth to kepe vs in quietnes . Let vs daylye call to God with lifted vp heartes and handes , for her preseruation and long lyfe : that she may many yeares cary the sworde of our defence , and there with cutt of the head of that Hidra , the Antichrist of Rome , in suche sort , as it neuer growe againe in this realme of England : that Gods glory maye flory she , good mens conscience may beat rest , this noble Realme in honor , & the Quenes Maiestie in long selicitie , which God grauut . Amen ⁂

pseudonymous printer's device of John Day, featuring a hand holding a birch twig emerging from a cloud above a globe or orb (not in McKerrow) Who so knoweth the Lordes Will and doth it not shal be beaten with many stripes Luke XII