Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	law_n	moses_n	read_v	2,745	5	6.8006	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04928	The first blast of the trumpet against the monstruous regiment of women	Knox, John, ca. 1514-1572.	1558 (1558)	STC 15070; ESTC S108129	43,797	112

thus talkinge with my God in the anguishe of my harte some what digressed yet haue I not vtterlie forgotten my former propositioÌ„ to witt that it is a thing repugnant to the ordre of nature that any woman be exalted to rule ouer men For God hath denied vnto her the office of a heade And in the intreating of this parte I remembre that I haue made the nobilitie both of England and Scotland inferior to brute beastes for that they do to women which no male amongest the coÌ„mon sorte of beastes can be proued to do to their females that is they reuereÌ„ce them and qwake at their presence they obey their coÌ„mandementes and that against God Wherfore I iudge them not onelie subiectes to women but sclaues of Satan and seruantes of iniquitie If any maÌ„ thinke these my wordes sharpe or vehement let him coÌ„sider that the offense is more haynous then can be expressed by wordes For where all thinges be expressedly concluded against the glorie and honor of God and where the blood of the saintes of God is commanded to be shed whome shall we iudge God or the deuil to be presideÌ„t of that counsel Plain it is that God ruleth not by his loue mercie nor grace in the assembly of the vngodlie Then it resteth that the deuil the prince of this worlde doth reigne ouer suche tyrannes whose seruantes I pray you shal then be iudged such as obey and execute their tyraÌ„nie God for his greate mercies sake illuminate the eyes of men that they may preceiue in to what miserable bondage they be broght by the monstriferous empire of women The seconde glasse whiche God hath set before the eyes of maÌ„ wherin he may beholde the ordre whiche pleaseth his wisdome concerning authoritie and dominion is that common welth to the whiche it pleaseth his maiestie to apoint and geue lawes statutes rites and ceremonies not onelie concerning religion but also touching their policie and regiment of the same And against that ordre it doth manifestly repugne that any woman shall occupie the throne of God that is the royall seate which he by his worde hath apointed to man As in geuing the lawe to Israel concerning the election of a king is euident For thus it is writen If thou shalt say I will apoint a king aboue me as the rest of the nations whiche are a boute me Thou shalt make the a kinge whome the Lorde thy God shall chose one frome amongest the middest of thy bretheren thou shalt apointe kinge aboue the. Thou maist not make a strangier that is not thy brother Here expressedly is a maÌ„ apointed to be choseÌ„ king and a man natiue amoÌ„gest them selues by whiche precept is all woman and all straÌ„gier secluded What may be obiected for the parte or election of a strangier shalbe God willinge answered in the blast of the second trumpet For this present I say that the erecting of a woman to that honor is not onely to inuert the ordre which God hath established but also it is to defile pollute aÌ„d prophane so farre as in man lieth the throne and seat of God whiche he hath sanctified and apointed for man onely in the course of this wretched life to occupie and possesse as his ministre and lieutenant secluding frome the same all woman as before is expressed If any thinke that the fore writen lawe did binde the Iewes onelie let the same man consider that the election of a kinge and apointing of iudges did nether apperteine to the ceremoniall lawe nether yet was it mere iudiciall but that it did flowe frome the morall lawe as an ordinance hauing respect to the coÌ„seruation of both the tables For the office of the magistrate oght to haue the first and chief respect to the glorie of God commanded and conteined in the former table as is euident by that whiche was inioyned to Iosue by God what time he was accepted and admitted ruler and gouerner ouer his people in these wordes Thou shalt diuide the inheritance to this people the whiche I haue sworne to their fathers to geue vnto them so that thou be valiant and strong that thou maist kepe and do according to that hole lawe whiche my seruant Moses hath commanded the. Thou shalt not decline frome it nether to the right hande nether to the left hand that thou maist do prudentlie in all thinges that thou takest in hand let not the boke of this lawe departe from thy mouth but meditate in it day and night that thou maist kepe aÌ„d do according to euery thing that is writen in it For then shall thy wayes prosper and then shalt thou do prudeÌ„tly c. And the same precept geueth God by the mouth of Moses to kinges after they be elected in these wordes when he shal sit in the throne or seate of his kingdome he shall write to him self a copie of this lawe in a boke aÌ„d that shalbe with him that he may reade in it all the dayes of his life that he may learne to feare the Lorde his God and to kepe all the wordes of this lawe and all these statutes that he may do them c. Of these two places it is euident that principallie it apperteineth to the king or to the chief magistrate to knowe the will of God to be instructed in his lawe aÌ„d statutes and to promote his glorie with his hole hart aÌ„d studie which be the chief pointes of the first table No maÌ„ denieth but that the sworde is committed to the magistrate to the end that he shulde punishe vice and mainteine vertue To punishe vice I say not onelie that whiche troubleth the tranquillitie and quiet estat of the common welth by adulterie thest or murther committed but also suche vices as openly impugne the glorie of God as idolatrie blasphemie and manifest heresie taught and obstinatly mainteined as the histories and notable actes of Ezechias Iosaphat and Iosias do plainlie teache vs. Whose study and care was not onlie to glorifie God in their own life and coÌ„uersation but also they vnfeinedlie did trauel to bring their subiectes to the true worshipping and honoring of God And did destroye all monumentes of idolatrie did punishe to deathe the teachers of it and remoued frome office and honors suche as were mainteiners of those abominations Wherbie I suppose that it be euident that the office of the king or supreme magistrate hath respect to the lawe morall and to the conseruation of both the tables Nowe if the lawe morall be the constant and vnchangeable will of God to the which the gentil is no lesse bounde then was the Iewe and if God will that amoÌ„gest the gentiles the ministres and executors of his lawe be now apointed as sometimes they were apointed amongest the Iewes further if the execution of iustice be no lesse requisite in the policie of the gentiles then euer it was amongest the Iewes what man can be so

iustice In the probation of this proposition I will not be so curious as to gather what soeuer may amplifie set furth or decore the same but I am purposed euen as I haue spoken my conscience in most plaine aÌ„d fewe wordes so to staÌ„d content with a simple proofe of euerie membre bringing in for my witnesse Goddes ordinance in nature his plaine will reueled in his worde and the mindes of such as be moste auncient amongest godlie writers And first where that I affirme the empire of a woman to be a thing repugnaÌ„t to nature I meane not onlie that God by the order of his creatioÌ„ hath spoiled woman of authoritie aÌ„d dominioÌ„ but also that man hath seen proued and ê“nounced iust causes why that it so shuld be MaÌ„ I say in many other cases blind doth in this behalfe see verie clearlie For the causes be so manifest that they can not be hid For who can denie but it repugneth to nature that the blind shal be appointed to leade and coÌ„duct such as do see That the weake the sicke and impotent persones shall norishe and kepe the hole and strong and finallie that the foolishe madde aÌ„d phrenetike shal gouerne the discrete aÌ„d giue counsel to such as be sober of mind And such be al women coÌ„pared vnto man in bearing of authoritie For their sight in ciuile regiment is but blindnes their strength weaknes their counsel foolishenes and iudgement phrenesie if it be rightlie considered I except such as God by singular priuiledge and for certain causes knowen onlie to him selfe hath exempted from the coÌ„mon ranke of womeÌ„ and do speake of women as nature and experience do this day declare them Nature I say doth paynt them furthe to be weake fraile impacieÌ„t feble and foolishe and experience hath declared them to be vnconstant variable cruell and lacking the spirit of counsel and regimeÌ„t And these notable faultes haue men in all ages espied in that kinde for the whiche not onlie they haue remoued women from rule and authoritie but also some haue thoght that men subiect to the counsel or empire of their wyues were vnworthie of all publike office For thus writeth Aristotle in the seconde of his Politikes what difference shal we put saith he whether that women beare authoritie or the husbandes that obey the empire of their wyues be appointed to be magistrates For what insueth the one must nedes folowe the other to witte iniustice confusion and disorder The same author further reasoneth that the policie or regiment of the LacedemoniaÌ„s who other wayes amongest the Grecians were moste excellent was not worthie to be reputed nor accompted amongest the nombre of common welthes that were well gouerned because the magistrates and rulers of the same were to muche geuen to please and obey their wyues What wolde this writer I pray you haue said to that realme or natioÌ„ where a woman sitteth crowned in parliament amongest the middest of men Oh fearefull and terrible are thy iudgementes o Lord whiche thus hast abased man for his iniquitie I am assuredlie persuaded that if any of those men which illuminated onelie by the light of nature did see and pronounce causes sufficient why women oght not to beare rule nor authoritie shuld this day liue aÌ„d see a woman sitting in iudgement or riding frome parliament in the middest of men hauing the royall crowne vpon her head the sworde and sceptre borne before her in signe that the administration of iustice was in her power I am assuredlie persuaded I say that suche a sight shulde so astonishe them that they shuld iudge the hole worlde to be transfformed in to Amazones and that suche a metamorphosis and change was made of all the men of that countrie as poetes do feyn was made of the companyons of Vlisses or at least that albeit the owtwarde form of men remained yet shuld they iudge that their hartes were changed frome the wisdome vnderstanding and courage of men to the foolishe fondnes aÌ„d cowardise of women Yea they further shuld pronounce that where women reigne or be in authoritie that there must nedes vanitie be preferred to vertue ambition and pride to temperaÌ„cie and modestie and finallie that auarice the mother of all mischefe must nedes deuour equitie and iustice But lest that we shall seme to be of this opinion alone let vs heare what others haue seen and decreed in this mater In the rules of the lawe thus it is written Women are remoued frome all ciuile and publike office so that they nether may be iudges nether may they occupie the place of the magistrate nether yet may they be speakers for others The same is repeted in the third and in the sextenth bokes of the digestes Where certein persones are forbidden Ne pro aliis postulent that is that they be no speakers nor aduocates for others And among the rest are women forbidden and this cause is added that they do not against shamefastnes intermedle them selues with the causes of others nether yet that women prefume to vse the offices due to men The lawe in the same place doth further declare that a naturall shamfastnes oght to be in womankind whiche most certeinlie she loseth when soeuer she taketh vpon her the office and estate of maÌ„ As in Calphurnia was euidentlie declared who hauing liceÌ„ce to speake before the senate at leÌ„gth became so impudent and importune that by her babling she troubled the hole Assemblie And so gaue occasion that this lawe was established In the first boke of the digestes it is pronounced that the condition of the woman in many cases is worse then of the man As in iurisdictioÌ„ saith the lawe in receiuing of cure and tuition in adoption in publike accusation in delation in all popular action and in motherlie power which she hath not vpon her owne sonnes The lawe further will not permit that the woman geue any thing to her husband because it is against the nature of her kinde being the inferiour meÌ„bre to presume to geue any thing to her head The lawe doth more ouer pronounce womankinde to be most auaricious which is a vice into lerable in those that shulde rule or minister iustice And Aristotle as before is touched doth plainly affirme that whersoeuer womeÌ„ beare dominioÌ„ there must nedes the people be disordred liuinge and abounding in all inteÌ„perancie geuen to pride excesse and vanitie And finallie in the end that they must nedes come to confusion and ruine Wold to god the exaÌ„ples were not so manifest to the further declaration of the imperfections of women of their naturall weaknes and inordinat appetites I might adduce histories prouing some women to haue died for sodein ioy some for vnpaciencie to haue murthered them selues some to haue burned with such inordinat lust that for the quenching of the same they haue betrayed to straÌ„giers their countrie aÌ„d citie and

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