Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	lord_n	see_v	3,711	5	3.5921	3	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

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

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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