Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	appear_v	king_n	time_n	1,388	5	3.3713	3	false

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

by the boundes and limites of your bretheren the sonnes of Esau who dwell in mount Sier They shall feare you But take diligent hede that ye shewe not your selues cruell against them For I will gene you no part of their land No not the bredth of a foote For mount Seir I haue geuen to Esau to be possessed And the same he doth witnesse of the soÌ„nes of I ot to whom he had geueÌ„ Arre to be possessed And Mosesplainlie affirmeth that when the almightie did distribute and diuide possessions to the gentiles and when he did disperse and scatter the sonnes of men that then he did apoint the limites and boundes of peoples for the nomber of the sonnes of Israel Wherof it is plain that God hath not exposed the earth in pray to tyraÌ„nes making all thing laufull which by violence and murther they may possesse but that he hath apointed to euery feuerall nation a feuerall possession willing them to stand content as nature did teache an ethnik to affirme with that portion whiche by lotte and iust meanes they had inioyed For what causes God permitteth this his distribution to be troubled and the realmes of auncieÌ„t nations to be possessed of straÌ„giers I delay at this time to intreate Onelie this I haue recited to geue the worlde to vnderstand that the reigne empire and authoritie of women hath no grounde within Goddes scriptures Yea that realmes or prouinces possessed by their mariage is nothing but vniust conquest For so litle doth the lawe made for the doughters of Zalphead helpe the cause of your quenes that vtterlie it fighteth against them both daÌ„ning their authoritie and fact But now to the thirde objection The consent say they of realmes and lawes pronounced and admitted in this behalfe long consuetude and custome together with the felicitie of some women in their empires haue established their authoritie To whome I answer that nether may the tyraÌ„nie of princes nether the foolishnes of people nether wicked lawes made against God nether yet the felicitie that in this earthe may herof insue make that thing laufull whiche he by his word hat manifestlie condemned For if the approbation of princes and people lawes made by men or the consent of realmes may establishe any thing against God and his word then shuld idolatrie be preferred to the true religion For mo realmes and nations mo lawes and decrees published by Emperours with coÌ„mmon consent of their counsels haue established the one then haue approued the other And yet I thinke that no man of sounde iudgemeÌ„t will therfore iustifie and defend idolatrie No more oght any man to mainteine this odious empire of women althogh that it were approued of all meÌ„ by their lawes For the same God that in plain wordes forbiddeth idolatrie doth also forbidde the authoritie of women ouer man As the wordes of saint Paule before rehearsed do plainly teach vs. And therfore whether women be deposed from that vniust authoritie haue they neuer vsurped it so long or if all such honor be denied vnto them I feare not to affirme that they are nether defrauded of right nor inheritance For to women can that honor neuer be due nor laufull muche lesse inheritance whiche God hath so manifestlie denied vnto them I am not ignorant that the subtill wittes of carnall men which can neuer be broght vnder the obedieÌ„ce of Goddes simple preceptes to maintein this monstruous empire haue yet two vaine shiftes First they alledge that albeit women may not absolutelie reigne by theÌ„ selues because they may nether fit in iud gement nether pronounce sentence nether execute any publike office yet may they do all such thinges by their lieutenantes deputies and iudges substitute Secondarilie say they a womaÌ„ borne to rule ouer any realme may chose her a husband aÌ„d to him she may traÌ„sfer aÌ„d geue her authoritie and right To both I answer in fewe wordes First that frome a corrupt and venomed fountein can spring no holsome water Secondarilie that no person hath power to geue the thing which doth not iustlie appertein to them selues But the authoritie of a womaÌ„ is a corrupted fountein aÌ„d therfore from her can neuer spring any lauful officer She is not borne to rule ouer men and therfore she can apointe none by her gift nor by her power which she hath not to the place of a laufull magistrat And therfore who socuer receiueth of a womaÌ„ office or authoritie are adulterous and bastard officers before God This may appeare straunge at the first affirmation but if we will be as indiffereÌ„t aÌ„d equall in the cause of God as that we can be in the cause of man the reason shall sodeinlie appeare The case suposed that a tyraÌ„ne by coÌ„spiracie vsurped the royall seat aÌ„d dignitie of a king aÌ„d in the same did so establish him selfe that he apointed officers and did what him list for a time and in this meane time the natiue king made streit inhibition to all his subiectes that none shuld adhere to this traitor nether yet receiue any dignitie of him yet neuer the lesse they wold honor the same traitor as king and becoÌ„me his officers in all affaires of the realme If after the natiue prince did recouer his iust honor aÌ„d possessioÌ„ shuld he repute or esteme any maÌ„ of the traitors apointemeÌ„t for a laufull magistrate or for his frende and true subiect or shuld he not rather with one senteÌ„ce condeÌ„ne the head with the membres And if so he shuld do who were able to accuse him of rigor much lesse to condemne his senteÌ„ce of iniustice And dare we denie the same power to God in the like case For that womaÌ„ reigneth aboue maÌ„ she hath obteined it by treasoÌ„ and coÌ„spiracie coÌ„mitted against God Howe can it be then that she being criminall aÌ„d giltie of treason against God coÌ„mitted can apointe any officer pleasing in his sight It is a thing impossible Wherefore let men that receiue of women authoritie honor or office be most assuredly persuaded that in so mainteining that vsurped power they declare them selues ennemies to God If any thinke that because the realme and estates therof haue geuen their consentes to a woman and haue established her and her authoritie that therfore it is laufull and acceptable before God let the same men remembre what I haue said before to wit that God can not approue the doing nor consent of any multitude coÌ„cluding any thing against his worde and ordinance and therfore they must haue a more assured defeÌ„se against the wrath of God then the approbation and coÌ„sent of a blinded multitude or elles they shall not be able to stand in the presence of the consuming fier that is they must acknowledge that the regiment of a woman is a thing most odious in the preseÌ„ce of God They must refuse to be her officers because she is a traitoresse and rebell against God And finallie they must

Goddes grace is vnderstaÌ„d not onely the preaching of the worde and administration of the sacramentes by the whiche the grace of God is presented and ordinarilie distributed vnto man but also the administration of ciuile iustice by the whiche vertue oght to be mainteined and vices punished The execution wherof is no lesse denied to womaÌ„ then is the preaching of the Euangile or administration of the sacrameÌ„tes as herafter shall most plainlie appeare Chrysostome amongest the Grecian writers of no small credit speaking in rebuke of men who in his dayes were becomen inferior to some women in witt and in godlines saith for this cause was woman put vnder thy power he speaketh to man in generall and thou wast pronounced Lorde ouer her that she shulde obey the and that the head shuld not folowe the feet But often it is that we see the contrary that he who in his ordre oght to be the head doth not kepe the ordre of the feet that is doth not rule the feet and that she that is in place of the foote is constitute to be the head He speaketh these wordes as it were in admiration that man was becomen so brutish that he did not coÌ„sider it to be a thing most monstruouse that woman shulde be preferred to man in any thing whom God had subiected to man in all thinges He procedeth saying Neuer the lesse it is the parte of the man with diligent care to repel the woman that geueth him wicked counsel and woman whiche gaue that pestilent counsel to man oght at all times to haue the punishment whiche was geueÌ„ to Heua souÌ„ding in her eares And in an other place he induceth God speaking to the womaÌ„ in this sorte Because thou left him of whose nature thou wast participant and for whome thou wast formed aÌ„d hast had pleasure to haue familiaritie with that wicked beast and wold take his counsel therfore I subiect the to man and I apointe and affirme him to be thy Lorde that thou maist acknowledge his dominion aÌ„d because thou couldest not beare rule learne well to be ruled Why they shulde not beare rule he declareth in other places saying womankinde is imprudent and soft or flexible imprudent because she can not consider withe wisdome and reason the thinges which she heareth and seeth and softe she is because she is easelie bowed I knowe that Chrysostome bringeth in these wordes to declare the cause why false prophetes do commonlie deceiue women because they are easelie persuaded to any opinion especiallie if it be against God and because they lacke prudence and right reason to iudge the thinges that be spoken But hereof may their nature be espied aÌ„d the vices of the same whiche in no wise oght to be in those that are apointed to gouerne others For they oght to be constant stable prudent aÌ„d doing euerie thing with discretion and reason whiche vertues women can not haue in equalitie with men For that he doth witnesse in an other place saying womeÌ„ haue in them selues a tickling and studie of vaine glorie aÌ„d that they may haue common with men they are sodeinlie moued to anger and that they haue also common with some men But vertues in which they excell they haue not coÌ„mon with man aÌ„d therfore hath the apostle remoued theÌ„ from the office of teachinge which is an euideÌ„t proof that in vertue they farre differ frome man Let the reasons of this writer be marked for further he yet procedeth after that he hath in many wordes lamented the effeminate maners of men who were so farre degenerate to the weaknes of womeÌ„ that some might haue demanded why may not women teache amongest suche a sorte of men who in wisdome and godlines are becomeÌ„ inferior vnto women He finallie concludeth that not withstanding that men be degenerate yet may not women vsurpe any authoritie aboue them and in the end he addeth these wordes These thinges do not I speake to extolle them that is women but to the confusion and shame of our felues and to admonish vs to take again the dominion that is mete and conuenient for vs not onelie that power which is according to the excellencie of dignitie but that which is accordinge to prouidence and according to helpe and vertue For then is the bodie in best proportion when it hath the best gouernor O that both man and woman shulde consider the profound counsel and admonition of this father He wolde not that maÌ„ for appetit of any vaine glorie shuld desire preeminence aboue woman For God hath not made maÌ„ to be heade for any suche cause but hauing respecte to that weaknes and imperfection which alwayes letteth woman to gouerne He hath ordeined man to be superior and that meaneth Chrysostome saying then is the bodie in best proportion when it hath the best gouernor But woman can neuer be the best gouernor by reason that she being spoiled of the spirit of regiment can neuer attein to that degree to be called or iudged a good gouernor Because in the nature of all woman lurketh suche vices as in good gouernors are not tolerable Which the same writer expresseth in these wordes womaÌ„kind saith he is rashe and fool-hardie and their couetousnes is like the goulf of hell that is insaciable And therfore in an other place he will that woman shall haue no thing to do in iudgement in common affaires or in the regiment of the coÌ„mon welth because she is impacieÌ„t of troubles but that she shall liue in tranquillitie and quietnes And if she haue occasion to go frome the house that yet she shal haue no mater of trouble nether to folowe her nether to be offered vnto her as commonlie there must be to such as beare authoritie And with Chrysostome fullie agreeth Basilius Magnus in a sermon which he maketh vpon some places of scripture wherin he reproueth diuers vices and amoÌ„gest the rest he affirmeth woman to be a tendre creature flexible soft and pitifull whiche nature God hath geueÌ„ vnto her that she may be apt to norishe children The which facilitie of the womaÌ„ did SataÌ„ abuse aÌ„d therby broght her frome the obedieÌ„ce of God And therfore in diuers other places doth he conclude that she is not apt to beare rule and that she is forbidden to teache Innumerable mo testimonies of all sortes of writers may be adduced for the same purpose but withe these I stand content iudgeing it sufficient to stoppe the mouthe of such as accuse aÌ„d condemne all doctrine as hereticall whiche displeaseth them in any point that I haue proued by the determinations and lawes of meÌ„ illuminated onelie by the light of nature by the ordre of Goddes creation by the curse and maledictioÌ„ pronounced against womaÌ„ by the mouth of saint Paule who is the interpreter of Goddes sentence and lawe and finallie by the mindes of those writers who in the church of God haue bene alwayes holden in greatest

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