impietie, they oght not to feare, first to pronounce, and then after to
execute against them the sentence of deathe. If any man be affraid to
violat the oth of obedience, which they haue made to suche monstres, let
them be most assuredly persuaded, that as the beginning of their othes,
preceding from ignorance was sinne, so is the obstinate purpose to kepe
the same, nothinge but plaine rebellion against God. But of this mater in
the second blast, God willing, we shall speake more at large.

[Sidenote 153: An admonition.]
[Sidenote 154: Iudic. 20.]

And nowe to put an end to the first blast, seing that by the ordre of
nature, by the malediction and curse pronounced against woman, by the
mouth of S. Paule the intrepreter of Goddes sentence, by the example of
that common welth, in whiche God by his word planted ordre and policie,
and finallie by the iudgement of the most godlie writers, God hath
deiected woman frome rule, dominion, empire, and authoritie aboue man.
Moreouer, seing that nether the example of Debora, nether the lawe made
for the doughters of Zalphead, nether yet the foolishe consent of an
ignorant multitude, be able to iustifie that whiche God so plainlie hath
condemned: let all men take hede what quarell and cause frome hence furthe
they do defend[153]. If God raise vp any noble harte to vendicat the
libertie of his countrie, and to suppresse the monstruous empire of women,
let all suche as shal presume to defend them in the same, moste certeinlie
knowe, that in so doing, they lift their hand against God, and that one
day they shall finde his power to fight against their foolishnes. Let not
the faithfull, godlie, and valiant hartes of Christes souldiers be
vtterlie discouraged, nether yet let the tyrannes reioise, albeit for a
time they triumphe against such asstudie to represse their tyrannie, and
to remoue them from vniust authoritie. For the causes alone, why he