Wonder it is, that amongest so many pregnant wittes as the Ile of
greate Brittanny hath produced, so many godlie and zelous preachers as
England did somtime norishe, and amongest so many learned and men of
graue iudgement, as this day by Iesabel are exiled, none is found so
stowte of courage, so faithfull to God, nor louing to their natiue
countrie, that they dare admonishe the inhabitantes of that Ile how
abominable before God, is the Empire or Rule of a wicked woman, yea of
a traiteresse and bastard. And what may a people or nation left
destitute of a lawfull head, do by the authoritie of Goddes worde in
electing and appointing common rulers and magistrates. That Ile (alas)
for the contempt and horrible abuse of Goddes mercies offred, and for
the shamefull reuolting to Satan frome Christ Iesus, and frome his
Gospell ones professed, doth iustlie merite to be left in the handes of
their own counsel, and so to come to confusion and bondage of
strangiers. But yet I feare that this vniuersall negligence[1] of such
as somtimes were estemed watchemen, shall rather aggrauate our former
ingratitude, then excuse this our vniuersall and vngodlie silence, in
so weightie a mater. We se our countrie set furthe for a pray to
foreine nations, we heare the blood of our brethren, the membres of
Christ Iesus most cruellie to be shed, and the monstruous empire of a
cruell woman (the secrete counsel of God excepted) we knowe to be the
onlie occasion of all these miseries: and yet with silence we passe the
time as thogh the mater did nothinge appertein to vs. But the contrarie
examples of the auncient prophetes[2] moue me to doubte of this our
fact. For Israel did vniuersalie decline frome God by embrasing
idolatrie vnder Ieroboam. In whiche they did continue euen vnto the
destruction of their common welthe[3]. And Iuda withe Ierusalem did
followe the vile superstition and open iniquitie of Samaria[4]. But yet
ceased not the prophetes of God to admonishe the one and the other: Yea
euen after that God had poured furthe his plagues vpon them[5]. For
Ieremie did write to the captiues of Babylon, and did correct their
errors, plainlie instructing them, who did remaine in the middest of
that idolatrouse nation. Ezechiel[6] frome the middest of his brethren
prisoners in Chaldea, did write his vision to those that were in
Ierusalem, and sharplie rebukinge their vices, assured them that they
shuld not escape the vengeance of God by reason of their abominations
committed.
[1]: the Negligence of watchemen.
[2]: The diligence of the olde prophetes of God.
[3]: I. Reg. 12.
[4]: Ezech. 16.
[5]: Ierem. 29.
[6]: Ezech. 7,8,9.
The same prophetes for comfort of the afflicted and chosen saintes of
God, who did lie hyd amongest the reprobate of that age[7] (as
commonlie doth the corne amongest the chaffe) did prophecie and before
speake the changes of kingdomes, the punishmentes of tyrannes, and the
vengeance[8] whiche God wold execute vpon the oppressors of his people.
The same did Daniel and the rest of the prophetes euerie one in their
season. By whose examples and by the plaine precept, which is geuen to
Ezechiel, commanding him that he shall say to the wicked: Thou shalt
die the death. We in this our miserable age are bounde to admonishe[9]
the world and the tyrannes thereof, of their sodeine destruction, to
assure them, and to crie vnto them, whether they list to heare or not.
That the blood of the saintes, which by them is shed, continuallie
crieth and craueth[10] vengeance in the presence of the Lorde of
hostes. And further it is our dutie to open the truthe reueled vnto vs,
vnto the ignorant and blind world, vnlest that to our owne condemnation
we list to wrap vp and and hyde the talent committed to our charge. I
am assured that God hath reueled to some in this our age, that it is
more then a monstre in nature, that a woman shall reigne and haue
empire aboue man. And yet with vs all, there is suche silence, as if
God therewith were nothing offended. The naturall man, ennemy to God
shall fynd, I knowe, many causes why no suche doctrine oght to be
published in these our dangerous dayes. First, for that it may seme to
tend to sedition[11]: secondarilie, it shal be dangerous, not onlie to
the writer or publisher, but also to all such as shall reade the
writinges, or fauor this truth spoken: and last it shall not amend the
chief offenders, partlie because it shall neuer come to their eares,
and partlie because they will not be admonished in such cases. I
answer, yf any of these be a sufficient reason that a truth knowen
shalbe conceled, then were the auncient prophetes of God very fooles,
who did not better prouide for their owne quietnes, then to hasard
their liues for rebuking of vices, and for the opening of such crimes,
as were not knowen to the world, And Christ Iesus did iniurie to his
Apostles, commanding them to preache repentance and remission of synnes
in his name to euerie realme and nation. And Paule did not vnderstand
his owne libertie, when he cried, wo be to me, if I preache not the
Euangile. Yf feare, I say, of persecution[12], of sclander, or of any
inconuenience before named might have excused, and discharged the
seruantes of God[13], from plainlie rebuking the sinnes of the world;
iuste cause had euerie one of them to haue ceased frome their office.
For sodeinlie their doctrine was accused by termes of sedition, of newe
learning, and of treason: persecution and vehement trouble did shortlie
come vpon the professours with the preachers[14]: kinges, princes and
worldlie rulers did conspire against God and against his anoynted
Christ Iesus. But what? Did any of these moue the prophetes and
Apostles to faynt in their vocation? no. But by the resistance, whiche
the deuill made to them by his suppostes, were they the more inflamed
to publishe the truthe reueled vnto them and to witnesse with their
blood, that greuous condemnation and Goddes heuie vengeance shuld
folowe the proude contempt of graces offred. The fidelitie, bold
courage, and constancie of those that are passed before vs, oght to
prouoke vs to folowe their footsteppes, onles we loke for an other
kingdome then Christ hath promised to such as perseuere in profession
of his name to the end. Yf any think that the empire of women, is not
of such importance, that for the suppressing of the same, any man is
bounde to hasarde his life, I answer, that to suppresse it, is in the
hand of god alone. But to vtter the impietie and abomination of the
same, I say, it is the dutie of euerie true messager of God, to whome
the truth is reueled in that behalfe. For the especiall dutie[15] of
Goddes messagers is to preache repentance, to admonishe the offenders
of their offenses, and to say to the wicked, thou shalt die the death,
except thou repent. This, I trust, will no man denie to be the propre
office of all Goddes messagers to preache (as I haue said) repentance
and remission of synnes. But nether of both can be done, except the
conscience of the offenders be accused and conuicted of transgression.
For howe shall any man repent not knowing wher in he hath offended? And
where no repentance is founde[16], there can be no entrie to grace. And
therfore I say, that of necessitie it is, that, this monstriferouse
empire of women, (which amongest all enormities, that this day do
abound vpon the face of the hole earth, is most detestable and
damnable) be openlie reueled and plainlie declared to the world, to the
end that some may repent and be saued. And thus farre to the first
sorte.
[7]: God alway had his people amongst the wicked, who neuer lacked
their prophetes and teachers.
[8]: Isaie. 13. Ierem. 6. Ezech. 36.
[9]: Examples what teachers oght to do in this time.
[10]: Ezech. 2, Apoca. 6.
[11]: Thre chef reasons, that do stay man from speaking the truthe.
[12]: 1. Cor. 9.
[13]: Mat. 26. Act. 18, 21.
[14]: Psalm. 2. Act. 4.
[15]: It is necessarie for everie man to open the impietie, whiche he
knoweth to hurt his commonwelth.
[16]: No man can repent except he knowe his synne.
To such as thinke that it will be long before such doctrine come to the
eares of the chief offenders, I answer that the veritie of God is of
that nature, that at one time or at other, it will pourchace to it
selfe audience. It is an odour and smell, that can not be
suppressed[17], yea it is a trumpet that will sound in despite of the
aduersarie. It will compell the verie ennemies to their own confusion,
to tes tifie and beare witnesse of it. For I finde that the prophecie
and preaching of Heliseus was declared in the hall of the king of Syria
by the seruantes and flatterers of the same wicked king[18], making
mention that Heliseus declared to the king of Israel, what so euer the
said king of Syria spake in his most secret chamber. And the wonderous
workes of Iesus Christ were notified to Herode[19], not in any greate
praise or commendation of his doctrine, but rather to signifie that
Christ called that tyranne a fox: and that he did no more regarde his
authoritie then did Iohn the Baptist, whom Herode before had beheaded
for the libertie of his tonge. But whether the bearers of the rumors
and tidinges were fauourers of Christ or flatterers of the tyranne,
certain it is that the fame, as well of Christes doctrine, as of his
workes came to the eares of Herod: euen so may the sounde of our weake
trumpet, by the support of some wynd (blowe it from the south or blowe
it from the northe it is no mater) come to the eares of the chief
offenders. But whether it do or not, yet dare we not cease to blowe as
God will giue strength[20]. For we are debters to mo then to princes,
to witte, to the multitude of our brethren, of whome, no doubte a
greate nomber haue here to fore offended by errour and ignorance,
geuing their suffragies, consent and helpe to establishe women in their
kingdomes and empires[21], not vnderstanding howe abominable, odious
and detestable is all such vsurped authoritie in the presence of God.
And therfore must the truthe, be plainlie spoken, that the simple and
rude multitude may be admonished.
[17]: The propertie of Goddes truth.
[18]: 2. Reg. 6.
[19]: Mat. 14.
[20]: Rum. 1.
[21]: The ignorant multitide hath set up the authoritie of women not
knowinge the danger.
And as concerning the danger, which may hereof insue, I am not
altogether so brutishe and insensible, but that I haue laid mine
accompt what the finishinge of the worke may coste me for mine own
parte. First, I am not ignorant howe difficile and dangerous it is to
speake against a common error[22], especiallie when that the ambitious
mindes of men and women are called to the obedience of goddes simple
commandement. For to the most parte of men, laufull and godlie
appeareth, what soeuer antiquitie hath receiued. And secondarilie, I
looke to haue mine aduersaries not onlie of the ignorant multitude, but
also of the wise, politike, and quiet spirites of this worlde, so that
aswell shall suche as oght to mainteine the truth and veritie of God
become ennemies to me in this case, as shall the princes and ambitious
persons, who to mainteine their vniust tyrannie do alwayes studie to
suppresse the same. And thus I am most certeinlie persuaded, that my
labour shall not escape reprehension of many. But because I remembre
that accomptes[23] of the talentes receiued must be made to him, who
nether respecteth the multitude, nether yet approueth the wisdome,
policie, peace, nor antiquitie, concluding or determining any thinge
against his eternall will reueled to vs in his moste blessed worde, I
am compelled to couer myne eyes, and shut vp myne eares, that I nether
se the multitude, that shall withstand me in this mater, nether that I
shall heare the opprobries, nor consider the dangers, which I may
incurre for vttering the same. I shalbe called foolishe, curious,
despitefull, and a sower of sedition: and one day parchance (althogh
now I be nameles) I may be attainted of treason. But seing that
impossible it is[[24], but that ether I shall offend God, dailie
calling to my conscience, that I oght to manifest the veritie knowen,
or elles that I shall displease the worlde for doing the same, I haue
determined to obey God, not withstanding that the world shall rage
therat. I knowe that the world offended (by Goddes permission) may kill
the bodie, but Goddes maiestie offended, hath power to punishe bodie
and soule for euer. His maiestie is offended, when that his preceptes
are contemned, and his threatninges estemed to be of none effect. And
amongest his manifold preceptes geuen to his prophetes, and amongest
his threatninges, none is more vehement, then is that, which is
pronounced to Ezechiel in these wordes[25]: Sonne of man, I haue
appointed the a watchman to the house of Israel, that thou shuldest
heare from my mouthe the worde, and that thou maist admonishe them
plainlie, when I shall say to the wicked man: O wicked, thou shalt
assuredlie die. Then if thou shalt not speake, that thou maist plainlie
admonishe him, that he may leaue his wicked way, the wicked man shall
die in his iniquitie, but his blood will I requier of thy hand. But and
if thou shalt plainlie admonishe the wicked man, and yet he shall not
turne from his way, such a one shall die in his iniquitie, but thou
hast deliuered thy soule.
[22]: A very dangerous thing to speake against olde errors.
[23]: Accomptes will be had of Goddes giftes.
[24]: The cause mouing the author to write.
[25]: Ezech. 33.
This precept, I say, with the threatning annexed, togither with the
rest, that is spoken in the same chapter, not to Ezechiel onlie, but to
euerie one, whom God placeth whatchman ouer his people and flocke, (and
watchman are they whose eyes he doth open, and whose conscience he
pricketh to admonishe the vngodlie) compelleth me to vtter my
conscience in this mater, notwithstanding that the hole worlde shuld be
offended with me for so doing. Yf any wonder, why I do concele my name,
let him be assured, that the feare of corporall punishement is nether
the onlie, nether the chef cause. My purpose is thrise to blowe the
trumpet in the same mater, if God so permitte[26]: twise I intende to
do it without name, but at the last blast, to take the blame vpon my
selfe, that all others may be purged.
[26]: For the Authors name.